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OF  THE 

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PRINCETON,   N.  J. 

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SAMUEL    AGNEW, 

OF     PHILADELPHIA,     PA. 

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Univerfahfm  confounds  and  deftroys  it/elf; 

LETTERS  TO  A  FRIEND ; 


IN    FOUR  PARTS. 

Part  I.         I 

■Di.  Huntington's  and   Mr.   Rclly's  Scheme,  which  der.:cs  all  future  purufhmtfBt, 
ihowa  *o  be  made  up  of  contradictions 

Part  II, 

Dr.  Cfeauacy's,  Mr.  Wincheft«r'«,  Peti'tpieirc's,  ta>A  Med.  Dr.  Younj's  Scheme, 
which  fuppofes  a  limited  punjfhment  hereafter,  ihown  to  be  made  up  of  Gon- 
traditions. 

Part  III. 

Evedaftihg;  Forever,  forever  and  ever,  naturally    avid  originally,    mean    duration 

without  end. 

Part  IV.       , 

The  fufficiericy  of  the  Atonement,  for  the  Mvatidn  of  all,  confident  with  the  final 
deftruftion  of  a  part  of  mankind,     Alfo  the  Second  Deitb  explained. 

Interfperfed  with  direft  arguments  in  proof  of  the  endlefs  mifery  of  the  damned. 
And  anlwcis  to  the  j>»j>  «U»  -ahje&ions,  of  the  pre  feat  day,  againft  the  Da&rmes  of 

By  JOSIAH  SPAULDING,  a.  ul 

Paftor  of  a  Church  in  BuckUnd. 

^>.«.0'..^-»0-<jH§><€>""0,",<>  "■<>"  "<d* 


PRINTED  at  NORTHAMPTON,  Hassachumtts. 

By  ANDREW  WRIGHT  — For  the  Author. 
1805. 


District  of  Massachusetts,  to  wit: 

BE  IT  remembered,  that  on  the  twenty-third  day  of  July, 
in  the  thirtieth  Year  of  the  Independence  of  the  Unitei 
States  of  America,  Josiah.  Spaulding,  of  the  faid  Diftrift, 
hath  depofued  in  this  Office  the  Title  of  a  Book,  the  Right 
whereof  he  claims  as  Author,  i«  the  worda  following,  te  wxt  . 
•'  Univerfalifm  confound*  and  deftroys  itfelf :  or,  Letters  to  a 
**  Friend.  In  Four  Parts.  Part  I.  Dr.  Huntington's  and  Mr 
41  Kelly's  Scheme,  which  defies  all  future  p:inifhme»t,  (hown  to 
"  he  made  up  of  contradictions.  Part  II.  Dr.  Chauncy's,  Mr. 
"  Winchefter'a,  Petitpierre's  and  Med.  Dr.  Young's  Scheme,, 
*'  which  fuppofes  a  limited  punishment  hereafter,  (hown  to  be 
"  made  up  of  contradictions.  Part  III.  Everlaftiri*,  forever, 
*c  forever  and  ever,  naturally  and  originally  m&n  duration 
46  without  end.  Part  IV.  The  fufficiency  of  the  atonement, 
•'  for  the  falvation  of  all,  confident  with  the  final  dellruclion  of 
44  a  part  of  mankind.  Aifo,  the  Second  Death  explained.  In- 
"  tsrfperfcd  with  direcl.  arguments  in  proof  of  the  endlefs  roife- 
"  ry  of  the  damned.  And  anfwers  to  the  popular  objections  cf 
"  the  pre fent  day,  xjjainft  the  doelrmts  of  grace.  .  By  Jofiah 
iS  Spaulding,  A.  M.  Pallor  of  a  Church  in  Buckland"  In 
conformity  to  the  AS  of  the  Congrefs  of  the  United  States,  in- 
xitled,  M  An  Act  for  the  encouragement  of  Learning,  by  fecur. 
"  ing  the  Copies  of  Maps,  Charts  end  Books,  to  the  Authors 
44  and  Proprietors  of  fuch  Copies,  during  the  Times  therein 
44  mentioned  ;s'  and  alfo  to  an  AB  intitled,  "  An  At\  fupple* 
"  mentary  to  as  Aft,  intitled,  an  A£l  for  the  Encouragement  of 
ct  Learning,  by  fecuring  the  Cop/e«  of  Maps,  Charts,  and 
"  Books,  to  the  Authors  and  Propr/etors  of  fuch  Copies  during 
"  the  Tirnes  therein  mentioned  ;  and  extending  the  Benefits 
44  thereof  to  the  Arts  of  Defigning/  Engraving  and  Etching 
"  HiSorical,  and  other  Prints. ,: 


M    ~  r\^n  a  t  t?   /  Clerk  of  the  DiJiriB 
N.  GOODALE,|     9j  daftchujru^ 


•3|nN  ♦  ♦  ♦  ♦  ♦  ♦  ♦♦  ♦  <^t#  t^**  *#  ♦ ♦  t  ♦  ♦  &  ft 

CONTENTS. 


P    A    R    T      L 
Dr  Huntington1!  and  Mr.  Rally's  Scheme,  which  denies- all  fu- 
ture punifhment,  fhown  to  be  made  up  *f  contradictions. 

LETTER     I. 

What  lej  Dr.  Huntington  into  kis  Scheme,  e.lfo  kis  four,  sr.^ 
ti§n  of  faith,  compared  to  what  he  fays  on  the  d&clnnc  of 
election  and  other  things  in  his  Book.  .  .  .  page  9 
LETTER     II. 

Dr.  N*s  foundation  of  faith  further  examined,  csmpared, 

&C.       .       .        a       .       .       .       .        ... 21 

LETTER     III. 

Dr.  H,  holds  that  all  who  are  impenitent  at  death  are  then 

regenerated  ;  this  compared  to  his  rule  of  faith,  and  to 

other  things  in  his  Scheme  ;  alfo  the  abfurd confequences 

of  this  fentimtnt.     .........       ',       .      £& 

LETTER     IF. 
Dr.  H's  definition  of  the  Go/pel  compared  to  what  he  fays 
befel  Judas.     ...../......     58 

L  E  T  T  E  R     V. 
Dr.  H's  defnition  of  the  gofpel  compared  to  what  he  fays  of 
the  ap oft ate  Jcios,and  of  tht  Limitarians  his  opponents.  73 
LETTER     VL 
Dr.  H's  opinion  that  the  Law  and  the  Gtfpcl  are  in  direel 
oppofttion  to  each-othtr,  examined,  and  compared  to  other 
things  in  his  Book  ;  alfo  the  abfurd  and  mofl  fhockwg 
conjequences  of  this  opinion.     .,   .  ■  .     ...     .     .     .     85 

LETTER     VII. 

Dr.  H's  opinion  of  law  and  gofpel,  continued.     .     .     .    gS 

L  E  T  T  E  R     VIII. 

Dr.  H's  fentiment  that  believers  have  only  negative  virtue, 

compared  to  the  charatler  he  takes  to  himfclf.  .  ,     „     107 

L  E  T  T  E  R     IX. 

Mr.  Relly's  Scheme  of  Union,  examined,     .      ,      ,      .      115 

P     A     R    T       II. 
Dr.  Chauncy's,  Mr.  Winchefter's,  Mr.  Petitpierre's,  and  Med. 
Dr.  Young's  Scheme,   which  fuppofes  a  limited  punifhment 
hereafter*  fhown  to  be  made  up  or  contradi£HonSc 


CONTENTS. 

L  E  T  T  E  R     I. 

Mf.  1  Fine  heft  en,  foil  owing  Dr.  Lhauncy,  holds  that  all  men 
arefaved  by  Grace,  and,  in  contrtdiclion  t*  this,  that  th^ 
da??inedfujfer  all  they  defervt.      . i££ 

LETTER     II. 

Briefly  fluting  the  contradiclory  arguments,  ufed  by  Dr, 
Ckauncy,  and  the  ether  w/ iters  in  this  Jehcmt.    ,     .     14:. 

PART       III. 
The  natural  &  proper  meaning  of  everlafting,  eternal',  forever,  for- 
ever &  e'fref,  2c  the  original  words  from  which  thefe  acatranflau 
ed,  fhown  to  be  endle/s  duration.    Alfo,  objc&ions  confcdercd. 
LETTER     L 
Shewing  the  ccm?nen  ife  of  thefe  words,  and  their  neceffary 
i{j fe  and  import  in  Scripture.     .      .      .      ,     .       .       .       161 

LETTE  R     1L 
The  Greek  and  Hebrew  words,  from  which  eternity,  and  its  de- 
rivatives are  tratflated, examined  ;  the  inflantes  of  their  life 
zhferiptute,  enumerated ;  and  remarks  upon  fome  of  the  in  - 
fiances  that  are  the  moft  important  and  decided,       ;       179 
LET  T  E  R     III. 
Objections  ii  the  foregoing,  conftdered,     ....     ?.c? 

PART       IV.. 

^he  fufficiency  of  the  Atonement,  for  the  falvation  of  all,  con. 

fiftent  with  the  final  deftruction  of  a  pant  of  mankind*     Alio 

the  Second  Death  explained. 

LETTER     I. 
The  atone?nent  makes  prevfion  for  all  men  to  he  reconciled 

to  God,  and  reconciliatien  to  him  expUir-- ;  .       234 

LETTER     IL 

Full  atonement  for  all,  confident  loith  the  final  perdition  of 

part  of  ?nanki*d,  illuftrated  and  proved  from  facts.  .    267 

LETTER     III. 

Whether  fin  deferves  endle/s  punijhnient  ;  zuhich  is  further 

t9  illufiraCe  the  conjiflency   of  this  puftifhmthi  with  full 

atonemtnt - 3°3 

LETT  E  R     IF, 
Containing  *,n  exptmttiQn  of  the  §$GQTiA  Death,     ,     .     J3£ 


Univcrjalifm  confounds  and  dejlroys  itfelf, 


PART      I. 

Dr.  Huntington's  and  Mr.  Relly's  Scheme,  which  denies  all 
future  pumfhment,  fhown  to  be  made  up  of  contradictions. 


LETTER    I. 

tVhat  led  Dr.  Huntington  into  his  Scheme,  alfo  his  founda- 
tion of  faiths  compared  to  what  he  fays  on  the  doclrint 
0/  election  and  other  things  in  his  Book, 

My  dear  Friend, 

THE  plan  propofed  was  thought  to  be  good.  Inability  to 
execute  it,  you  recollect,  was  the  objection.  Which 
nothing  could  have  removed  but  your  candour,  facredly  pledged. 

Doctor  Huntington  profeffes  to  have  written  his  treatife,  for 
the  great  end  of  improving  calvinifm,  and  uniting  all  religious 
parties.  He  tells  us,  *  The  arminian  fcheme  is  full  of  incon- 
*  fiftencics.'  « The  c«lviniltic  fcheme, in  the  limit an an  fenfe,'* 
he  adds,  *  is  every  whit  as  full  of  contradiction  and  abfurdity, 
«  The  fame  may  be  faid  of  all  the  reft  that  ever  have  been  ad- 
«  vanced  in  the  world,  except  this  alone.  But  this  has  not  the 
■  fhadowof  inconfiftency  with  itfelf.'t  His  fcheme,  therefore, 
being  fo  confiftent  with  itfelf,  while  all  others  are  full  of  ab- 
furdity,  is  the  only  one  which  will  bear  examination.  And  his 
doctrines,  we  might  expect,  are  thofe  only  which  will  exhibit  a 
train  of  confiftency,  when  compared  together. 

In  the  early  part  of  his  lite,  Dr.  H.  felt  himfelf  much  em- 
barraffed  with  the  doctrine  of  particular  election  and  reproba- 
tion, as  underftood  in  the  calviniftic  or  limitarian  fenfe.  How 
to  reconcile  this  with  free  grace,  was  to  him  a  great  queflion. 

While 

*  That  whieh  fuppofes  fome  part  of  mankind  will  be  finally  loft.     And,  thofe 
who  hold  with  Calvin,  as  to  the  final  ftate  of  the  righteous  and  th«  wicked  \\\  thene^t 
tyorldj  our  author  calls  Unitarians. 
+  Page  182. 

B 


to  Univtrfalijm  confounds  and  dejlroys  it/elf. 

While  he  was  attempting  to  extricate  himfelf  from  this  fuppofej 
difficulty,  he  was  gradually  led  into  his  plan  of  univerfal  falva- 
tion.  As  he  here  informs  us.  *  What  has  lain  On  his  mind* 
1  with  increafiog  preffure  is  this.     When  he  had  exhibited  to 

*  his  audience  the  infinite  fulnefs  and  all-fufficiency  of  Chrift 
'  to  favc  Tinners,  both  by  price  and  by  power ;  and  the  great 

*  duty  of  every  finner  to  believe  it  to  the  falvation  of  his  foul, 
c  then  to  tell  them  ;  *  Many  finners,  many  alas  !  are  left  out  of 
"  the  covenant  of  redemption  ;  many  for  whom  Chrift  never 
"  died.     A  part  only  are  comprehended,  a  very  few  in  compar- 

"  ifon,' '  God  will  certainly  make  fuch  as  are  ele&ed,  to 

<c  believe,  by  his  own  almighty  power  and  grace  ;  and  he  will 
"  moft  certainly  leave  all  the  reft  to  eternal  damnation,  as  their 
"  fins  juflly  deferve  :  for  they  never  were  comprehended  in  the 
"  decree  of  God,  or  the  covenant  of  redemption  and  fafvation/ 
'  I  have  been  more  and  more  prefled  and  perplexed  in  my  own 
1  mind  with  regard  to  the  confiftency  of  this  Eianner  of  preach- 

*  ing  with  itfelf,  or  with  the  word  of  God.'t  la  this  line  of 
Mating,  or  rather  mifstating  of  things,  he  ought  to  have  *  been 

*  more  and  more  perplexed  in  his  own  mind.'  For  he  intimates 
a  deficiency  in  the  atonement,  as  the  eaufe  why  fo  many  fuffer 
eternal  mifery  :  eftimating  the  righteoufnefs  of  Chrift  in  pro- 
portion to  the  number  faved.  And  that  fmners,  contrary  to 
their  own  choice,  are  excluded,  by  the  divine  decrees,  from  be- 
lieving in  Jefus.  Whereas  they  ought  to  be  reminded  of  the 
Saviour's  words  to  the  Jews.  *  O  Jerufalem,  Jerufalem  !— * 
J  how  often  would  I  have  gathered  thy  children  together,— and 

f  ye  would  not.' 

The  Do&or  goes  on  to  fay,  '  My  audience  have  generally  al- 

*  moft  to  a  man  fet  down  fatisfied.  Yet,  at  evening,  much  per- 
■  plexity  hath  invaded  my  own  mind ;  thoughts  have  thus  re- 

*  turned  upon  me.  I  have  this  day  told  my  audience,  making 
'  no  difference,  and  without  the  exception  of  a  fingle  perfon, 

*  that  if  we  do  not  believe  that  God  hath  given  to  us  eternal 

*  life  in  his  Son,  we  make  him  a  liar  ;  and  quoted  the  evangel lH 
'  John  in  fupport  of  it.* — *  1  have  told  them  they  mull  fo  bc- 

*  lieve  ;  they  have  right  to,  they  ought  to  do  it ;  and  then  every 
'  one  of  them  fhall  be  faved.     When  upon  the  limitarian  plan, 

*  I  know  not  that  one  tenth  part  of  them,  or  even  one  of  them 

*  was  ever  included  in  the  covenant  of  redemption,  or  given  to 

*  Chrift,  or  that  lie  ever  died  for  one  foul  of  them.  Ought  I  not 
'  to  have  known  far  whom  among  them  Chrifl  did  indeed  die, 

'  before 
*  Meaning  h's  own  mir.fi ;  he  fometimes  fpeaks  of  himfelf  in  the  third  perfon 
f   Page  7l  e- 


Vnivcrfalifm  conjounds  and  dejh^ys  itfelf.  \% 

*  before  I  gave  out  this  doftrine  ;  and  then  to  ha\teaddreffed  the 

*  fame  to  them  only  ?  or  ought  I  not,  at  lealt,  to \ave  fpokea 

*  hypothetically  and  faid  ;  if  you  arc  of  the  number  oj  the  elefl, 
'  you  have  full  warrant  and  ground  to  believe  to  falvation. 
'  Otherwise  there  is  no  foundation  laid  for  your  faith  ;  but,  on 
«  the  contrary,  you  will  make  God  a  liar  in  fo  believing,  as  you 
f  will  believe  what  he  knows  is  not  true,  viz.  that  every  foul 

*  that  hears  the  gofpel  has  a  foundation  for  his  faving  faith,  laid 
■  in  Chrift.'*  We  again  fee  how  Dr.  H.  has  miflaken  the  na- 
ture and  extent  ot  the  atonement,  as  well  as  the  calviniftic 
principles  relative  to  it.     This  will  hereafter  be  confidered.. 

1  As  the  above  leads  us  to  expect,  Dr.  H.  fuppofes  the  gofpel 
cannot  be  preached  with  propriety,  if  only  a  part  of  the  human 
race  is  faved.  t  The  more  I  have  thought  on  thefe  things,'  he 
fays,  *  the  more  I  am  convinced  of  the  utter  inconfiftency  of  the 

*  general  preaching  oi  proteilant  divines,  on  any  other  ground 
f  than  this — Ail  mankind  are  alike  included  in  the  moil  glori- 

*  ous  and  merciful  covenant  of  redemption.'f  It  is  a  fixed 
principle  with  the  Doctor,  that  if  part  of  mankind  be  chofen  to 
eternal  life,  and  the  remainder  marked  out  for  eternal  death,  it 
is  then  nothing  but  contradiction  and  abfurdity  to  make  offers 
of  free  grace  to  every  creature.  A  confident  fcheme  of  free 
grace,  as  he  pretends,  and  the  offer  of  free  grace  to  all  men, 
muff  prefuppofe  the  falvation  of  all  men. 

But  the  Doftor  holds,  to  predeftination,  election  and  reproba- 
tion, in  his  fenfe  of  them,  as  ilrongly  as  can  be  expreffed  by 
words.  He  conhders  '  the  fore-knowledge  of  God  to  be  found! 

*  cd  in  Lis  uwii  infinitely  wife  choice,  and  unalterable  determi- 
«  nation  or  decree ;' — ■  including  every  thought,  volition  or  in- 

*  clination  of  all  moral  agents,  that  mould  ever  come  into  being. 'J 
«  And  every  thing  moral  and  natural,'  fays  he,  ■  every  being  and 

*  mode  of  being,  every  circumftance,  and  connection  and  con- 

*  iequence  throughout  the  whole  fyftem  of  being,  did  originally, 
4  abfolutely  depend  on  the  choice,  election,  decree,  or  predefti- 

*  nation  of  the  eternal,  immutable  Jehovah.  And  all  things,  in 
'  aftual  being,  have  now  the  fame  entire,  abfolute  dependance, 

*  and  ever  will  have  to  all  eternity,     I  can  conceive  of  no  God 

*  at  all  but  in  the  above  view.  If  I  recede  in  the  lealt,  from  this 
?  idea,  I  fall  into  complete  atheifm.'§ 

Under  the  head  of  particular  election  and  reprobation,  he  re- 
marks upon  the  great  diftinction  God  makes  between  one  man 
and  another,  and  between  bodies  of  men.     As  in  thefe  words  ; 

'  Election., 
*  P.  3,  ,q.  t  P.  14,  t  P-  72.  h  T<  73- 


%&  Univerfalifm  confounds  and  dejlroys  itfdf. 

4  Election,  or  predeflina'tion  hath  fometimes  fpecial  regard  to 
4  fomc  particular  men,  in  diftin&ion  from  others  ;  and  is  always 
4  fovcreign>  and  becoming  God,  who  never  can  forefee  any  dif- 

*  tin&ion/s  among  creatures,  but  what,  from  all  eternity,  he  was 

*  determined  himfelf  to  make.     Thus,  he  elefted  Abraham  to  be 

*  a  favorite  of  his,  the  father  of  his  covenant  people,  rather  than 
'  Nahor.  Thus,  for  wife  and  holy  ends,  he  chofe  that  Pharaoh 
'  mould  be  an  example  of  great  obftinancy,  rather  than  Mofes. 
4  Thus,  he  elected  Jacob,  rather  than  Efau  ;  David,  rather  than 
'  Shimei ; — Paul  to  know  and  enjoy  the  confolalions  of  the  gof- 
'  pel,  rather  than  Pilate. — Thus  the  Jews  were  elected  to  enjoy 
6  the  fpecial  privileges  of  divine  revelation,  for  a  long  feafon, 
1  in  diitincHon  from  all  their  fellow  men  befide.     Alio,  a  few 

*  among  them  were  elected  to  know  and  enjoy  inward  favirig 
4  confolation,  in  this  world,  in  diftinclion  from  the  great  majer- 
4  ity  of  that  nation.'*  Thus  far  his  account  of  thofe  who  had 
4  the  oracles  of  God,  before  Chrift's  time. 

And  the  whole  body  of  chriftians,  from  Chrifl's  time  to  the 
prefent,  or  the  gentiles  who  have  had  the  gofpel,  he  has  given  a 
character  not  preferable,  certainly,  to  that  he  has  given  the  Jews. 
See  in  Let.  V.  Part  I.  Therefore,  but  few  among  tksm,  as  he 
argues,  have  been   *  elected  to  know  and  enjoy  inward  faving 

*  confolation,  in  this  world,  in  diflinct. ion  from  the  great  ma- 
4  j  or  ity.' 

Of  the  pagan  world  in  general  Dr.  H.  gives  us  this  account. 
4  Satan  hath  long  led  away  moil  of  the  nations  after  images,  and 
4  into  various  kinds  of  idolatry. 'f  In  connection  with  this,  Sa- 
tan and  the  Mediator  he  reprefents  t  as  two  oppofne  parties,  car- 

*  rying  on  a  long  war,  ux  a  lung  ob (iinate  battle.' J    *  The  point 

*  Satan  aimed  at,'  he  adds,  *  was  to  involve  us  all  in  death,  tern. 
4  poral,  fpiritual,  and  eternal."  *  Satan  mall  not  finally  have 
4  his  will  in  the  ieaft  part,  or  degree  ;  though  for  a  feafon  he  may 

*  be  gratified. '§  Although  Satan,  as  the  Do£tor  here  aliens, 
will  be  completely  defeated  in  the  final  iffue  ;  yet  for  a  long* 
feafon  he  will  be  gratified,  by  involving  men  in  death,  tempo- 
ral, and  fpiritual.  And  this  is  what  we  underftand  by  the  above 
expreflion.  *  Satan  hath  long  led  away  moll:  of  the  nations  after 
images,'  &c.  Again,  keeping  up  the  connection,  our  author 
fays,  *  For  divine  wifdom  and  goodnefs  have  ordained,  that  there 

*  fhall  be  a  long  contention,  and  the  war  not  foon  over.'  *  The 
4  prize  in  conteft  may  be  divided  for  a  time  ;  and  Satan  may 
8  feem  to  have  the  greateit  (hare  of  it.     It  has  indeed  been  fa 

ever 

*  I'.  75,  76.  *  P.  216.  $  P.  208.  §  P.  209,  »l*. 


Univerfalifm  confounds  and  defrays  i  if  elf  13 

<  ever  fi nee  the  fall,  to  this  day,  and  may  be  fo,  to  the  end  of 

*  this  prefent  world.'*  .  Thus,  according  to  Dr.  H,  Satan  15 
likely  to  fhare  the  greateft  part  of  the  prize,  and  to  lead  away 
moft  of  the  nations  after  images,  as  he  has  already  done  ;  hold- 
ing them  under  the  power  of  Jpiritual  death,  to  the  end  of  this 
prefent  world. 

Furthermore,  under  the  head  of  election  Dr.  H.  fays,  f  Not 
'  only  all  particular  perfons  that  are  wife  and  virtuous,  holy  and 
■  good,  in  this  life  ;  butalfo  all  churches  or  holy  communities, 

*  that,  as  fuch,  fuflain  the  character  now  mentioned,  enjoy  alfo 

*  all  the  privileges  and  comforts  connected  with  fuch  a  charac- 

*  ter,  in  this  life,  in  confequence  of  the  eternal  election,  or  free 
1  fovereign  choice  of  God.  And  they  are,  in  this  proper  and 
'  very  important  fenfe,  the  elecl ;    in  contradiflin&ion    from 

*  thofe  that  live  in  blindnefs,  and  are  tormented  by  the  cruel 
'  power  of  unfanclified  nature,  and  diftrelled  with  the  awful 
'  flavery  of  fin.'t  ■■ 

In  this  manner  we  have  the  Doctor's  account  of  the  ftate  of 
mankind,  from  the  beginning  to  the  end  of  time.  The  great 
body  of  the  nations  led  away  wholly  by  Satan,  or  held  in  pagan 
darknefs.  Where  revelation  is,  but  few  who  are,  in  this  im- 
portant fenfe,  the  elecl,   in  contradiftinftion  from  the  \  great 

*  majority'  that  are  tormented  by  the  cruel  power  *  of  unfancli- 
fied  nature. 

We  may  now,  my  dear  Friend,  fee  how  Dr.  H.  labours  to 
eftablifh  the  fame  things,  in  kind,  which  he  charges  upon  his 
opponents.  Which  things  are  very  exceptionable  in  his  view.  As, 

1.  That  only  a  very  1'mall  part  of  mankind  is  elecl ed,  as  to  this 
life  ;  and  that  the  '  great  majority'  is  reprobated,  or  given  up  to 
the  dominion  of  fin,  until  the  day  of  their  death.  At  death,  he 
pretends,  all  men  are  made  holy.     See  in  Let.  III.  Part.  I. 

2.  That  the  depravity  of  man  is  total.  This  is  implied  in  the 
words,  '  Diftreffed  with  the  awful  flavery  of  fin.'  And  he  af- 
ferts  this  do&rine  in  emphatical  terms,  and  dwells  upon  it,  and 
fays,  *  Fallen  man  [or  men]  became  as  bad  in  a  moral  view, 

*  as  fallen  angels,  at  their  firft  apoflacy,  according  to  their  infe- 
'  rior  natural  capacity. 'J 

3.  He  holds  to  the  fame  way  as  to  the  application  of  divine 
grace,  or  the  power  of  divine  grace,  on  the  hearts  of  men,  and 
their  recovery  from  fin,  as  the  limitarians  do.  Which  is  wholly 
by  the  creative  and  fancHfying  agency  of  the  Spirit,  and  appli- 
cation of  the  word.     This  is  clearly  implied  in  what  he  fays  on 

the 
*P.aH.  *  P.  77.  $>»444> 


$4  Vniv erf aliftn  confounds  and  dejlroys  itftlf. 

the  divine  decrees  and  election,  as  we  have  feen.  And  '  we 
1  differ  not  a  fingle  attorn,'  fays  he,  *  as  to  the  way  and  manner 

•  of  application  [of  divine  grace  to  men]  ;  but  only  in  this,  I 
'  extend  the  glorious  work  of  God,  and  every  good  influence  of 
'  it,  much  further  than  they  do,'*  meaning  his  opponents. 

4.  Dr.  H,  holds  to  man's  activity  and  free  agency  ;  and  that 
every  one  is  under  facred  obligation  to  believe  and  obey  the 
gofpel  immediately,  or  as  foon  as  he  hears,  it.  His  ictea  of  this 
we  fhall  prefently  fee. 

5.  We  have  had  Dr.  H?s  fenfe  of  the  divine  decrees,  and  of 
our  entire  dependance  on  God  :  *  All  things,  in  act. ual  being, 

*  have  now  the  fame  entire,  abfolute  dependance,  and  ever  will 

*  have  to  all  eternity.* 

His  fore  complaint  againfl:  the  limitarians,  as  cited  above,  may 
now  be  turned  againfl  himfelf.  This  complaint  the  Doctor  keeps 
up,  throughout  his  book.     That,  in  their  plan,  *  Many  finners, 

•  many  alas  !  are  left  out  of  the  covenant  of  redemption  ;  many 
1  for  whom  Chrift  never  died.     A  part  only  are  comprehended, 

•  a  very  few  in  comparifon,  as  we  have  reafon  to  believe,  or  at 

*  lead  to  fear.'  The  Doctor,  in  his  plan,  has  comprehended 
but  very  few,  in  comparifon.  Many  finners,  many  alas !  has 
he  left  out  of  the  covenant  of  redemption  ;  or  but  very  few  are 
to  be  brought  in,  fo  as  to  become  the  eleel,  until  the  day  of  their 
death.  His  fcheme  is  more  limited,  makes  the  death  of  Chrift 
lefs  efficacious,  and  gives  to  Chrift  not  fo  many  fruits  of  his 
glorious  death,  certainly  with  relation  to  this  prefent  life,  as  can 
be  found  among  the  writings  of  general  efteemu  publifhed  during 
the  laft  century-  For  if  Satan  be  likely  to  fhare  the  greateft  part 
of  the  prize  until  the  end  of  the  world,  notwithftanding  theglo- 

.lious  ftate  of  profperity  and  univerfal  holinefs  among  men,  for 
a  thoufand  years  yet  to  come  ;  to  the  prefent  day,  it  appears, 
he  has  kept"  nearly  the  whole,  or  more  than  an  hundred  to  one, 
in  a  ftate  of  damnation,  as  Dr.  H.  fays,  tormenting  them  by  the 
cruel  power  of  unfanctified  nature. 

And,  in  our  author's  language,  it  is  by  the  fixed  decree  of 
God,  that  the  great  body  of  fallen  men  are  involved  in  this 
doleful  ftate  of  fin  and  damnation,  and  to  continue  in  it  till  the 
day  or  moment  of  their  death.  At,  the  diffolution  of  foul  and 
body,  he  pretends,  all  men  are  to  have  repentance,  and  every 
qualification  requifite  to  their  eternal  falvation.  But,  an  ex- 
ceeding fmall  number  only  is  to  enjoy  the  faving  bleflings  of 
Chrift's  riffhtcoufnefs,  here  in  time,  or  before  death  commences. 

All 
•  P- 138. 


Vnlverfalifm  confounds  and  dtjlroys  itjclf*  i$ 

All  this,  as  Dr.  H  argues,   c  abfolutely  depends  oh  the  choice, 

*  election,  or  decree,  of  the  immutable  Jehovah.'  This  at  once 
turns  his  own  words,  with  fome  alteration,  agamil  himfelL 
'  God  will  certainly  make  fuch  as  are  ele&ed  to  holinefs  in  this 

*  life,  or  to  believe  in  time,  by  his  own  almighty  power  and 

*  grace,  thus  to  believe.     And  he  will  molt  certainly  leave  all 

*  the  i%fl  in  a  ftate  of  unbelief  and  damnation,  until  the  end  of 

*  their  days.     For  they  never  were  comprehended  in  the  decree 

*  of  God  or  the  covenant  of  redemption  and  falvation,  fo  as  to 
c  be  brought  in  before  their  death/  Between  Dr.  H.  and  his 
opponents  we  fee  a  wide  difference  relative  to  the  coming  world  ; 
but  as  to  the  prefent  ftate  there  is  no  difference,  unlefs  it  be  in 
favour  of  the  latter.  He  extends  the  glorious  work  of  God, 
and  the  covenant  of  his  grace,  fo  as  to  take  in  all  at  death,  and 
to  eternity ;  but,  during  this  life,  nearly  the  whole  of  mankind 
are  left  out,  and  by  the  immutable  decree  of  Jehovah,  as  he 
argues. 

The  Do&or  has,  therefore*  fallen  into  the  fame  thing,  in  the 
nature  of  it,  the  fame  error  of  the  firft  magnitude,  as  he  calls  it ; 
and  that  which  he  every  where  imputes  to  the  limitarians.  It 
is  the  fame,  in  kind,  to  be  dependant  on  our  Maker  alone  for 
deliverance  from  the  power  of  fin,  and  for  every  fpiritual  good, 
relative  to  time,  as  it  is  with  relation  to  eternity,  or  time  and 
eternity.  In  the  nature  of  things,  it  is  the  fame  for  God  to  de- 
cree that  men  (hall  be  obedient  and  holy,  fo  long  as  they  live, 
or  for  an  age,  as  it  is  for  him  to  decree  that  men  fhall  be  obe- 
dient and  holy  tu  interminable  ages.  That  God  fhould  *  choofe 
■  Pharaoh  to  be  an  example  uf  great  obft J nacy.  rather  than  Mo- 
1  fes,'  either  for  a  certain  period  of  time,  or  without  end,  is  the 
fame, 'in  the  nature  of  things.  It  is  alfo  the  fame,  in  kind,  it 
has  the  fame  fort  of  influence  upon  us  as  to  moral  obligation, 
and  lays  the  fame  foundation  for  our  faith,  for  us  to  know  God 
has  predeftinated  us  to  holinefs  and  happinefs,  or  to  know  he  has 
predeftinated  us  to  fin  and  mifery,  for  one  day,  as  if  it  were  for 
two  days  ;  for  two  days,  as  for  four  days  ;  and  fo  on  without 
end.  Again,  it  has  the  fame  kind  of  influence  upon  us,  and 
lays  the  fame  foundation  for  our  faith,  for  us  not  to  know,  for 
the  matter  to  be  wholly  a  fecret  to  us,  whether  God  has  either 
predeftinated  us  to  holy  obedience  or  the  oppofite,  for  one  day, 
as  if- it  were  for  two  days  ;  for  two  days,  as  if  it  were  for  four 
days,  ten  days,  and  fo  on  to  eternity.  Thefe  things  are  fo  plain 
no  one  can  deny  them.  Therefore,  in  order  for  us  to  have  a 
proper  foundation  laid  for  our  faith,  in  order  for  us  to  believe 

in 


id  Vniverfalijm  confounds  and  defrays  itfelf. 

in  Chrift  for  eternal  life,  if,  in  this  cafe,  it  be  neceflary  for  us  to 
know  we  are  ele£ied  to  eternal  life  ;  then  for  us  to  have  a  prop- 
er foundation  laid  for  our  faith  in  Chrift  and  obedience  to  him, 
here  in  this  world,  it  is  necefTary  for  us  to  know  we  are  elected 
to  it,  as  to  this  world.  On  the  other  hand,  if  it  be  wholly  a 
fecret  to  us,  whether  we  are  '  ele6fed  to  inward  faving  confola- 
'  tion  in  this  world'  or  not,  and  we,  at  the  fame  time,  are  under 
infinite  obligation  to  believe  in  Jefus,  and  ferve  him  without 
fear,  in  holinefs  and  righteoufnefs  all  the  days  of  our  life,  hav- 
ing the  mod  ample  warrant  fo  to  do  ;  then  we  have  the  fams 
ample  warrant  to  believe  in  Jefus  for  eternal  life  ;  although  it 
be  a  profound  fecret  to  us  whether  we  are  elected  to  eternal  life 
or  not. 

But  Dr.  H.  fays,  '  When  upon  the  Iimitarian  plan,  I  know 
'  not  that  one  tenth  part  of  them,  or  even  one  of  them  was  ever 
'  included  in  the  covenant  of  redemption,   or  given  to  Chrift, 

•  or  that  he  ever  died  for  one  foul  of  them.'  As  the  Doclor 
has  reprobated  fuch  a  vaft  number  of  the  human  race,  and  left 
4  Satan  to  mare  the  greateft  part  of  the  prize,  until  the  end  of 
'  this  prefent  world,'  abiding  ftill  by  his  own  rules,  he  cannot 
tell  that  '  even  one  of  them  he  has  reprobated  was  ever  includ- 
ed— ,  or  given  to  Chrift  ;  to  be  employed  in  his  fervice,  dur- 
ing this  life.  But  ■  ought  I  not  to  have  known,'  he  adds,  *  for 
4  whom  among  them  Chrift  did  indeed  die,  before  I  gave  out 

•  this  do&rine  ;  and  then  to  have  addrefted  the  fame  to  them 

•  only  ?  or  ought  I  not,  at  leaft,  to  have  fpoken  hypothetically* 
'and  faid;   if  you  are  of  the  number  of  the  clcSt,   you  have 

•  full  warrant  and  ground  to  believe  to  falvation.     Otherwife 

•  theie  is  no  foundation  laid  in  Chrift  for  your  faith ;  but,  on  the 

•  contrary,  you  will  make  God  a  liar  in  fo  believing,  as  you 
'  will  believe  what  he  knows  is  not  true,  viz.  that  every  foul 

•  that  hears  the  gofpel  has  a  foundation  for  his  faving  faith,  laid 

•  in  Chrift  ?'  Thus  the  Doctor's  rule  of  faith  :  We  muft  know 
we  are  of  the  number  of  the  elecl: ;  unlefs  we  have  this  knowl- 
edge there  is  no  ground  for  our  faith.  Granting  this  to  be  true 
in  one  cafe,  it  muft  be  granted  in  another,  and  in  every  cafe. 
Granting  it  as  to  our  eternal  falvation,  as  Dr.  H.  here  intends  it, 
and  the  point  is  given  as  to  our  prefent  enjoyment  of  God. 
Therefore,  do  we  know  we  are  elected  to  fear  God,  and  to  en- 
joy his  holy  prefence,  while  in  this  life,  we  have  then  full  war- 
rant and  ground  to  believe  it  ;  otherwife  there  is  no  foundation 
laid  in  Chrift  for  our  faith,  as  to  this  interefting  event ;  nor  any 
eloor  open  for  us  to  feek  after  it.     But,  on  Dr.  H's  plan,  it  is 

utterly 


Vniverfalifm  confounds  and  deftroys  it/elf.  17 

jiiterly  impoffible  for  Impenitent  finners  to  know  they  are  elect- 
ed to  love  God  and  to  believe  in  Jefus,  ever  until  the  awful 
moment  of  their  death.  How  is  it  poffible  for  any  impenitent 
fmner  to  know  he  is  thus  ele&ed,  and  to  enjoy  the  faving  ben- 
efit of  it  previous  to  his  death  ;  fmce  God  has,  if  Dr.  H's  words 
be  true,  positively  ordained  fo  many  to  remain  impenitent  until 
their  dying  hour  ?  How  is  it  poffible  for  '  all  men  every  where' 
to  know  they  are  predeftinated  to  love  God,  and  ferve  him  dai- 
ly, while  they  live,  when,  as  Dr.  H.  has  taught  us,  Heaven  has 
ordained  to  the  contrary  ? 

If  our  own  previous  knowledge  be  effential,  in  one  cafe,  to 
conftitute  a  proper  ground  of  faith  ;  then  our  own  previous 
knowledge  is  effential  in  another  cafe,  to  conftitute  a  proper 
ground  of  faith.  And  if  our  own  knowledge  make  a  part  of 
the  ground  of  our  faith  in  Chrift,  and  there  be  no  ground  of 
faith  in  him  without  this  knowledge,  in  one  cafe,  it  mull  be  the 
fame  in  all  cafes.  There  is  but  one  faith,  and  but  one  ground 
of  faith.  One  and  the  fame  faith  in  praying  for  our  daily  bread, 
as  in  praying  for  the  bread  of  eternal  life  ;  and  the  fame  ground 
of  faith  in  both  cafes.  No  one  can  fiippofe  there  are  two  kinds 
of  faving  faith.  Neither  can  it  be  fuppofed  there  are  two  dif- 
ferent grounds,  or  foundations,  for  us  to  build  our  faith  upon. 
Whatever  this  foundation  is  fuppofed  to  be,  all  mult  grant  it  is 
unalterably  the  fame,  and  with  reference  to  all  things,  whether 
temporal  or  eternal.  So  that,  whether  our  Faith  be  exercifed  as 
to  temporal  or  eternal  things,  it  is  built  ort  the  fame  foundation. 
Dr.  H.  makes  it  an  efiential  part  of  the  ground  cf  our  faith  in 
Jefus,  for  eternal  life,  for  us  to  have  previous  knowledge,  that 
we  are  chofen  in  him  to  eternal  life.  As  we  have  feen,  he  af- 
ferts  that  there  is  no  propriety  in  preaching  the  gofpel  to  all 
men,  only  upon  the  previous  affurance  that  all  will  be  faved. 
And  the  above  objection  againft  the  limitarians,  he  thinks  is  un- 
anfwerable.  Becaufe  they  do  not  know  all  men  are  thus  chof- 
en in  Chrift,  they  cannot  invite  all  men  to  believe  in  Chrift  ; 
as  in  this  cafe  there  is  no  foundation  for  all  men  to  have  faving 
faith.  And  becaufe  they  hold  that  many  are  predeftinated  to 
eternal  death,  and  who  thefe  are  they  cannot  tell  ;  they,  of 
courfe,  cannot  invite  any  one  to  efcane  this  death,  and  lay  hold 
on  life.  But  this  objection  only  turns  againft  the  Doctor.  He 
mult  know  all  men  are  chofen  to  the  obedience  of  faith,  in  this 
liie,  and  during  their  lives  ;  elfe  he  cannot  invite  all  men  to  this 
obedience.  For  he  will  not  prefume  there  are  two  kinds  of 
gofpel  faith,  or  two  different  foundations  of  faith;  And  becaufe 
C  he 


i$  Vnivcrfalifm  confounds  and  deflroys  itfetf. 

he  holds  that  fo  many  are  predeftinated  to  live  in  fin,  all  theif 
days,  and  who  they  are,  among  fuch  as  are  now  impenitent,  he 
cannot  tell ;  therefore,  on  his  own  plan,  he  can  invite  to  repent- 
ance not  one  impenitent  {inner. 

Thus,  my  dear  Sir,  Dr.  H.  has  cut  off  every  foul,  who   now 
h,  or  fhall  hereafter  be  born  into  the  world,  *  under  the  damna- 

*  ble  power  of  impenitence,'  as  he  calls  it,  from  every  ground 
of  hope,  and  encouragement  to  feek  after  fpiritual  comfort,  as  to 
this  life.  All  who  are  of  this  chara6ler,  he  would  have  them 
be  content  to  remain  fo,  until  they  have  paffed  through  the  dark. 
valley,  and  the  king  of  terrors  has  done  for  them  his  lalf  office. 
On  lus  plan,  and  making  his  words  accord  wich  his  own  fcheme, 
they  can  be  addreffed  only  in  fuch  language  as  this.  '  If  you 
1  are  of the  number  of  the  elett,'  or  if  you  know,  that  which  is 
now  impdffible  for  you  to  know,  that  you  are  ele&ed  to  holinefs 
and  happinefs,  for  time  as  well  as  for  eternity,  '  you  have  full 

*  warrant  arid  ground  to  believe  it.    Otherwife  there  is  no  foun- 

*  dationlaii  iu  Chrift  for  your  faith,'  or  prefent  belief ;   '  but,  on 

*  the  contrary,  you  will  make  God  a  liar  in  fo  believing,  as  you 

*  will  believe  what  he  knows  is  not  true,  viz.  that  every  foul 
c  that  hears  the  gofpel  has  a  foundation  for  his  faving  faith/  to 
be  exercifed  im mediately,  •  laid  in  Chriih' 

How  is  it  poillblefor  the  Doctor  to  profefs  fuch  freedom  and 
boldnefs,  in  urging  men  to  the  performance  of  every  chriftian 
duty  ?  And  how  can  he  elleem  his  the  only  coniiftent  plan,  on 
winch  go  (pel  obedience  may  be  required,  as  an  immediate  duty, 
from  eveiy  creature  ?  Having  eftablilhed  his  main  point,  as  he 
imagines.,  he  proceeds  to  fay,  *  I  can  now  preach  the  gofpel  to 
'  eyery  crearure  ;  l  e.  I  can  tell  every  creature  under  heaven, 
'  Good  muj  to  him,  I  can  tell  every  human  creature  of  a  Sa- 
_'  vior  as  complete  to  give  him  the  qualification,  as  to  make  the 
1  ato,iem*nt ;  to  give  repentance  as  well  as  forgivenefs  of  fins, 
i  alike  engaging  and  enfuring  both,  by  covenant  with  his  Father.'* 
The  queiuon  is,  when  has  Chrift.  engaged  this,  or  when  will  he 
give  repentance  as  well  as  forgivenefs  to  every  human  creature  ? 
And  the  Doctor's  anfwer  is,  when  they  come  to  die,  and  not  be- 
fore. Which  is  the  fame  as  telling  every  impenitent  hnner  to 
put  oil  repentance  till  that  time.  For  the  whole  drift  of  his  ar* 
gument  is,  we  are  not  to  attempt  any  duty,  nor  feek  for  any 
thing,  unlefs  we  are  previoufly  certain  Chrift  has  engaged  to 
give  it.  But  *  on  this  ground,'  Dr.  H.  adds,  '  lean  charge  any 
4  unbeliever  with  thegreatelt  blame,  for  not  believing  immedi. 

1  ately 
*  P.  13. 


Univerjalifm  confounds  and  dejiroys  itfdj*  X$ 

*  attly  to  the  faving  of  his  foul,  i.  e.  to  a  fenfe  and  enjoyment 

*  of  gofpel  falvation.'*  Where  is  the  blame,  on  this  plan,  iov 
not  believing  immediately,  unlefs  every  one  previoufly  knows 
Re  is.  chofen  in  Chrift,  to  believe  immediately  ?  And  how  can 
D     H.   *  tell  every  human  creature  under  heaven,  Good  news 

fit  n,y  bringing  \  the  faving  enjoyment'  home  to  his  foul  this 

?   How  can  he  openly  declare,  *  All  things  are  now  ready  ;* 

when,  as  he  has  taught  us,  if  all  do  not  know   they  are  of  the 

number  ot  the  elect,  and  elecled  to  prefent  enjoyment  of  ths 

g  ..pel  feaft,  one  moll  effential  article  is  wanting  ? 

Br,  H.  fays  again,  '  On  the  limitarian  plan,  I  can  charge  no  fin. 
■  nor  with  any  thing  amifs,  ior  not  believing  to  hisownfalvation.; 
\  unlefs  I  fir  it  know,  that  he  is  one  that  is  comprehended  in  their 
1  partial  and  much  limited  covenant  of  redemption.'*  He  again 
brings  in  his  eftabhfhed  rule  :  *  Unlefs  I  firft  know,  that  he  is 

*  one  that  is  comprehended,'  &c.  Strongly  implying  the  ne^ 
ceffity  of  our  knowing  that  we  are  elect ed  to  eternal  life,  and 
without  this  knowledge  there  is  no  door  open  for  us  to  feek  af«, 
ter  eternal  life.  The  confequence  is  undeniable,  that  there  is 
then  no  door  open  for  us  to  feek  after  reconciliation  to  God, 
and  communion  with  him,  in  this  life,  unlefs  we  are  affined  God 
has  chofen  us  to  it.  Some  of  the  Doctor's  words,  however,  arc 
well  chofen  ;  that  is,  to  be  improved  againft  himfelf. — *  Partial 

*  and  muck  limited  covenant  of  redemption  P — What  plan 
can  be  found,  throughout  chriftendom,  more  partial  and  limited 
than  hir  ?  It  is  granted,  his  plan  is  pretended  to  be  fo  extenlive 
as  to  admit  every  human  creature,  in  the  world  to  come.  But, 
while  in  this  world,  every  impenitent  finner  is  excluded,  none 
have  a  foundation  laid  in  Chrift  to  believe  and  enjoy  the  blef. 
fi  ng,  for  the  prefent  time,  except  fuch  as  know  they  are  elected 
to  it,  for  the  prefent  time.  And  not  one  impenitent  finner  can 
know  this.  Therefore,  his  plan  excludes  every  one  of  this 
character,  as  far  as  relates  to  this  life.     And  he  «  can  charge  no 

*  finner  with  any  thing  amifs,  for  not  believing  immediately,  to 

*  a  fenfe  and  enjoyment  of  gofpel  falvation.' 

It  will  now  be  objected,  The  limitarians  hold  that  Chrift  has 
not  died  to  fave  all  men,  and  that  the  atonement  is  not  fofficient 
for  all.  And  as  they  hold  that  many  are  ordained  by  God  for 
endlefs  mifery,  this  proves  that  Chrift  has  not  died  for  all,  and 
that  the  atonement,  in  this  cafe,  is  inefficient.  Therefore,  there 
is  not  provifion  made,  in  their  fcheme,  fo  as  to  invite  every 
creature  to  believe  in  Jefus.  For  how  can  every  one  be  invit- 
ed, when  provifion  is  made  only  for  a  part  ? 

Anfwer, . 


20  Univerfalifm  confounds  and  dtflroys  itfe!f. 

./■' 
Anfwer.  That  the  atonement  is  fufficient  for  the  whole  hu- 
man race,  and  that  Chrift  tailed  death,  in  a  certain  knie,  and  in 
an  important  fenfe,  tor  every  man  :  for  this  fee  in  Let.  I,  II. 
Part  IV.  That  Chrift  died,  however,  with  a  pofitive  determi- 
nation to  fave  only  a  part,  alfo  that  many  are  ordained  by  God 
for  endlefs  mifery,  is  no  objection  againft  the  fulnefs  of  the  a- 
toncment.     That  God  '  hath  mercy  on  whom  he  will,  and  whom 

*  he  will,  he  hardeneth,'*  does  not  argue  the  atonement  to  be  in- 
fufficient  for  the  whole.  Neither  does  it  argue  that  offers  of 
grace  cannot  be  confiftenily  made  to  every  creature. 

Dr.  H.  thinks  it  does.  And  on  this  ground  he  argues  his  own 
fcheme.  But  he  only  argues  againft  himfelf.  Granting  this  ob  *. 
jeclion  to  be  well  founded,  it  clearly  follows,  if  the  great  major- 
ity of  mankind,  as  he  fays,  are  ordained  by  God  to  be  diftreflcd 
with  the  awful  flavery  of  fin,  all  their  days,  then  Chrift  has  not 
died  to  lave  all  men  from  this  evil  :  Then  the  atonement,  in  this 
cafe,  is  infufficient  for  ail  :  Then  provifion,  in  this  cafe,  is  made 
only  tor  a  part  :  Then  how  can  every  one  be  invited,  when 
provifion  is  made  only  for  a  part  ?  This  is  taking  the  argument 
in  the  Doctor's  own  line.  His  reafonirig  is,  if  a  part  of  mankind 
be  marked  out,  by  God,  for  eternal  death,  then  the  atonement 
is  not  fufficient  for  to  fave  this  part  of  mankind  from  this  death  ; 
therefore  the  atonement  is  not  fufficient  for  all  men, "   '  The  e- 

*  ternal,  perfonal  damnation  of  one  human  foul,'  he  fays,  'would 
e  caft  a  great  reflection  en  the  full  and  complete  atonement  of  the 
e  Son  of  God's  love.'t  But  hereby  he  impliedly  fays,  if  God 
have  marked  out  fome  of  mankind  to  be  left  in  rebellion  againft 
him  all  their  days,  as  he  afferts  God  has,  then  provifion  is  not 
made  by  the  atonement  to  keep  thefe,  fo  marked  out,  from  this 
rebellion.  Then  this  portion  of  mankind  cannot  be  command- 
ed and  invited,  in  this  cafe.  And  who  thefe  are  among  the  im- 
penitent he  cannot  tell.  Neither  can  lie  felect  any  one,  fo  as  to 
apply  the  gofpel  invitation  to  him.  He  has  cut  himfelf  off  from 
inviting  every  impenitent  finner  to  turn  irom  fin. 

For  the  Lord  to  harden  Pharaoh's  heart,  or  leave  Pharaoh  to 
harden  his  own  heart,  and  punifh  him  for  it,  is  the  fame,  in  the 
nature  of  the  cafe,  whether  it  be  done  in  this  or  the  next  world. 
Dr.  H.  profefTesto  agree  with  his  opponents,  in  every  fenfe,  as 
to  the  agency  and  fovereignty  of  Jehovah  ;  and  the  free  agency 
and  accountablenefs  of  men.  But  he  fays,  if  Pharaoh's  heart  be 
hardened,  and  he  punifhed,  in  the  next  world,  this  implies  that 
there  was  not  merit  enough  in  Chrift's  blood  to  prevent  this  e- 

vii, 

*  Rom.  9.  18.  +  P.  317. 


Uh i ve rfa lifm  c o vfo unds  and  dejl roys-iifcff.  s i 

vil.  In  addition  to  what  has  been  cited,  Dr.  H.  has  feveral  ex- 
preffions  to  this  amount,  as  we -mall  yet  fee.  Which  is  faying, 
at  the  fame  time,  that  Chriil's  blood  was  not  meritorious  enough, 
and  no  adequate  provihon  made  by  the  atonement,  to  keep  Pha- 
raoh from  fin  and  purhfhment,  while  in  this  life.  Therefore,  as 
Dr.  H.  ftill  argues,  if  there  was  not  adequate  provihon  fo  as  to 
prevent  Pharaoh's  fin,  in  this  life,  then  there  was  no  foundation 
laid  for  him  to  turn  from  fin  and  turn  his  heart  to  fear  the  Lord, 
and  trufl  in  the  Melfiah.  Of  courfe,  Dr.  H.  has  releafed  Pharaoh 
from  all  moral  obligation.  He  cannot  charge  Pharaoh,  nor  any 
other  hardened  finner,  with  any  thing  amifs. 

Thus,  my  dear  Friend,  we  have  the  eifence  of  Dr.  H's  good 
news.  All  fear  of  punifhment  is  taken  away,  and  a  great  ihew 
of  happincfs  is  made,  as  to  the  coming  world.  But  no  provifion 
is  made  for  finners  to  turn  from  fin,  and  enjoy  the  purchafe  of 
Chriil's  death,  while  in  this  world.  While  in  this  world,  finners 
are  releafed  from  all  moral  obligation,  and  left  to  indulge,  with- 
out remorfe  ©f  confeienee,  in  every  finful  pleafure.  Good  ncics 
indeed  !  mofl  gratifying  to  the  wicked  ;  but  grievous  to  the 
righteous.  Some  further  account  may  be  given  of  this,  in  our 
jaext  Letter. 


I  am,  8cc, 


"tffHfS-ff**- 


LETTER     II. 

I)r.   H 's  foundation  of  faith  farther   examined,    coMpar* 

ed,  &c. 

My  dear  Friend, 

DR.  Huntington's  given  rule  of  faith  implies  that  we  mult 
have  certain  knowledge  of  obtaining  the  object,  before  we 
can,  with  propriety,  try  to  obtain  it,  or  fet  our  hearts  to  feek  af- 
ter it.  We  mult  alfo  have  certain  knowledge  that  God  has  de- 
creed we  fhall  obtain  the  object,  whether  we  feek  after  it  before 
death  overtakes  us,  or  not. 

*  Regeneration,  repentance,  faith,  love,  hope,  joy,  every  vir- 
1  tue,  and  every  good  work  wrought  in  us,  or  exercifed  by  us,* 
fays  he,  •  are  all  fo  many  fit  and  neceffary  ftcps,  which  the  al- 

*  mighty  Redeemer  takes  with  human  fouls,  to  acquaint  them 

*  with  his  meritorious  impetration,  give  them  comfort  in  it,  and 

*  afTecl:  them  fuitably  by  it  in  their  hearts  and  lives.     There  is  no 
6  ftrip  propriety  in  preaching  any  of  thefe  doctrines  as  gofpel^ 

1  i.  e. 


5 2  Vn ive rfa lijm  c 9 nfo u ndt  &n a  itftroy  i  itje!f* 

*  i.  e.  as  netfS  founded  in  fa£b,  that  ought  to  be  believed";  un, 
.  }efs  all  is  ma-de  true  and  fure  in  C brill  before  we  have  any  ac- 

*  quaiirtance  with  the  tidings,   or  any  operation  from  them.'* 
■  Jn  connexion  with  *  the  meritorious  impetration'  of  Chrift,  the 

Doctor  enumerates,  as  we  fee,  the  various  graces  given  by  the 
holy  Spirit,  and  duties  enjoined  on  men  in  the  gofpel.  This  is 
the  news  founded  in  facts,  that  ought  '  to  be  believed/  We 
ought  to  believe  that  '  regeneration,  repentance,  faith,  love,'  and 

*  every  chriftian  duty  required  of  us,  is  '  made  true  and  fure  in 
6  Chrifi,  before  we  have  any  acquaintance  with  the  tidings.'  Not 
only  fo  he  afferts  that  *  there  is  no  propriety  in  preaching  any  of 
*"thefe  doclrines,'  viz.  repentance,  faith,  love,  &c.  '  unlefs  all 
•"is  made  true  and  fure  in  Chrifi  before  we  have  any  operation 

*  from  them.'  But  if  there  be  no  propriety  in  preaching  any  of 
thefe  doclrines,  then  furely  there  is  no  propriety  in  believing  them, 
unlefs  all  is  previoufly  made  certain,  or  predetermined  by  Chrifi 
to  be  wrought  in  us.  Therefore,  there  is  no  propriety  in  believ- 
ing we  ought  to  have  repentance,  except  we  ea$  firft  believe  that 
God  has  determined  to  give  us  repentance.  All  muft  firft  be 
made  fure  in  Chrift,  or  the  preaching  of  thefe  things  is  in  vain. 
Hence,  it  follows  that  the  firft  and  great  objeft  in  preaching  the 
gofpel  is  to  declare  this  affurance.  The  firft  thing,  therefore  to 
be  believed  is  this  affurance  in  Chrifi,  and  that  he  is  determined 
to  work  in  us  every  good  work.  Dr.  H.  here  plainly  teaches 
that  it  is  in  vain  to  feek  after  a  new  heart,  or  fet  our  hearts  to  turn 
to  the  Lord,  except  we  can  firft  be  allured  he  has  determined  to 
give  us  a  new  heart. 

In  connection  with  this,  he  fays,  '  When  the  doctrine  of  re- 

*  pentance  is  preached  for  the  remiflion  of  fins,  this  remiflion  is 
1  always  fure  in  Chrift. '+  His  meaning  mull  be,  when  Chrifi 
and  his  minifters  call  on  ftnners  to  repent,  that  their  fins  might 
fee  forgiven,  this  implies  an  aiTurance  that  their  fins  {hall  be  for- 
given. To  this  the  Do£lor  adds,  ■  Repentance  as  a  fit  temper 
4  of  mind  to  receive  it  and  enjoy  the  benefit,  is  alfo  engaged  by 

*  him,  who  orders  the  do6lrine  to  be  preached. '+  Repentance 
is  accordingly  engaged,  as  well  as  remiflion  of  fins,  and  always 
engaged  whenever  miners,  are  called  on  to  repent.  And  Dr.  H. 
fays,"'  When  all  men  are  commanded  every  where  to  repent,  the 

*  very  command  implies,  that  this  is  made  fure,  and  all  the  ben- 

*  efits  connected  with  it. 'J  But  if  the  preaching  of  the  gofpel 
rnuft  tarry  in  it  this  affurance,  otherwife  it  is  not  gofpel  to  be 
beUjved,  then  finners  cannot  profit  by  it  except  they  firft  em- 
brace this  aflurance.  They  mufl  be  certain  God  has  determin- 
ed 

«  P.  131.  f  t  P.  130.  $  P.  129. 


Vniverfaiifm  confounds  and  deftroys  itfelf,  g£g 

ed  to  give  them  repentance  before  they  can  fet  their  hearts  to 
this  duty. 

Again,  Dr.  H.  applies  Rom.  v.  io.  to  all  men,  without  ex- 
ception.    By  the  death  ct'  Chrift,  as  he  interprets,  '  Every  hu- 

*  man  creature  is  reconciled  to  God,  and  God  to  them.'*  *  And 

*  much  more  being  reconciled,  u  e.  rrioft  evidently  and  certainly, 

*  as  he  lives  an  almighty  and  faithful  Savior,  to  make  application 

*  of  the  benefits  of  redemption,  to  give  repentance  to  his  redeemed 

*  (called  his  Ifrael)  and  forgivenefs  of  fins.*  The  whole  human 
race  he  calls  God's  ■  Ifrael,'  becaufe  *  every  human  creature  is 

*  reconciled  to  God,  and  God  to  them.'  So  that  he  confiders  it 
4  moil:  evidently  and  certainly'  determined,  and  as  the  moft  obvi- 
ous truth  in  the  Bible,  that  Chrift  will  give  repentance,  as  well 
as  forgivenefs  of  (ins,  to  all  mankind.  And,  as  we  have  feen,  he 
calls  it  '  utter  inconfiftency  to  preach  the  gofpel  on  any  other 
1  ground  than  this.'  It  is  of  courfe  utter  inconfiftency  to  believe 
the  gofpel,  or  pay  regard  to  it,  except  we  can  firft  realize  what 
he  terms  this  great  and  moil  obvious  truth,  that  Chnft  has  en- 
gaged to  give  repentance  to  every  human  creature. 

Thus  far  Dr.  H's  rule  of  faith  :  We  mull  have  certain 
knowledge  of  obtaining  the  objecl  before  we  can,  with  propriety, 
try  to  obtain  it,  or  fet  our  hearts  to  feek  after  it.  But  this  rule 
(huts  impenitent  (inners  out  from  the  faith,  and  fixes  them  ail 
in  infidelity.  An  appeal  may  be  made  to  the  confeience  of  every 
marij  faint  and  (inner,  for  the  truth  of  this.  Who  can  fay,  '  The 
4  very  command'  to  taith  and  hope  carries  in  it  certain  knowledge 
to  his  own  mind,  that  God  will  hereafter,  or  in  fome  future  mo. 
me;:*:,  give  him  this  faith  and  hope  ?  Who  can  fay,  and  before 
he  has  ever  fet  his  heart  to  it,  he  is  certain  God  will  give  him  re- 
pentance ?  But,  for  the  want  of  this  certain  knowledge,  finners 
are  here  iuftruct ed  to  remain  as  they  are,  (hut  out  from  the  faith, 
and  (hut  out  of  the  kingdom  of  grace.  Every  attempt  to  humble 
themfelves  before  the  Moft  High,  and  implore  his  grace,  without 
this  certain  knowledge,  is  utter  inconfiftency.  Every  attempt  to 
believe  in  Jefus  for  falvation,  unlefs  they  are  firft  certain  he  has 
determined  they  (hall  fo  believe,  is  in  vain.  And  as  long  as  they 
wait  to  have  this  affurance,  as  a  foundation  for  their  repentance 
and  faith,  fo  long  they  will  certainly  remain  impenitent, 

It  will  now  be  objected  that  the  Doctor's  meaning  is  not  to 
make  this  knowledge  the  firft  thing,  or  that  there  can  be  no  ex- 
ercife  of  repentance  and  faith  without  it.  Although  this  certain 
knowledge  is  neccftary  to  make  faith  complete,  or,  more  proper- 
ly, to  make  one  ftrong  in  the  faith  j  yet  a  man  may  have  fome 
low  degree  of  faith  without  it.  Anfwer. 


£.|  Uiverfaiifm  confounds  dnd  dejiroys  it/elf. 

Anfwer.  Then  the  gofpel  may  be  preached  in  fome  low  degree 
without  it.  Which  is  a  contradiction  to  the  Doctor's  exprels 
words.  Utter  inconjiflency  ! — no  degree  of  it  can  be  preached, 
no  part  or  branch  of  it  can  be  taught,  neither  can  finners  be 
urged  to  one  gofpel  duty  ;  '  unlefs  all  is  made  true  and  fure  in 

*  Chrift  before  they  have  any  acquaintance  with  the  tidings.' 

Again,  it  will  be  objected,  The  Doctor's  meaning  is  that  faith 
is  a  complex  exercife,  or  feveral  truths  come  into  view  to  make 
it  what  it  is.  Several  truths  refpecling  Chrift  and  the  way  of 
life  by  him,  as  his-  divinity,  his  humanity,-  and  the  offices  he 
fuftains  as  Mediator  ;  all  of  which  are  neceffary  to  be  received, 
to  make  faith  what  it  is.  But  which  of  thefe  raiift  firit  ftrike 
the  mind,  is  immaterial.  In  like  manner,  although  this  certain 
.knowledge  be  neceffary,  to  make  faith  complete,  yet  it  is  not 
neceiTarily  the  firit  thing  ;  neither  does  it  follow  that  there  can 
be  no  attempts  made  by  finners  towards  faith  and  repentance, 
Without  it. 

Anfwer.  Neither  does  it  follow  that  there  can  be  no  attempts 
made  in  preaching  the  word,  and  urging  finners  to  thefe  duties, 
Without  it.     Which  is  the  lame  contradiction  again. 

It  will  further  be  objected,  That  the  Doctor's  meaning  is  on- 
ly to  eitabltfh  the  certainty  of  finners  repentance,  as  a  truth  or 
event  determined  by  Chrift,  and  which  is  (o  clearly  contained 
in  the  gofpel ;  being  alfo  one  molt  cllential  part  of  the  gofpel, 
without  which  the  gofpel  is  not  gofpel ;  but  not  fo  eflential  and 
necellary  for  finners  to  believe  ;  it  is  immaterial  whether  they 
believe  it,  or  not. 

Anfwer.  It  is  then  immaterial  whether  it  is  preached  or  not. 
Of  courfe  the  gofpel  may  be  truly  preached,  and  this  doctrine 
wholly  omitted.  Which  is  a  third  contradiction  to  the  Doctor's 
words.  Furthermore,  this  objection,  of  itfelf,  is  a  contradiction 
to  the  Doctor's  exprefs  words.     '  There  is  no  ftricT  propriety  in 

*  preaching  any  of  thefe  doctrines  as  gofpel,  i.  e.  as  news 
founded  in  facts,  that  ought  to  be  believed  ;  unlefs  all  is  made 
'  true  and  fure  in  Chrift  before  we  have  any  operation  from 
them.'  As  we  have  feen,  by  *  thefe  doctrines'  he  means,  among 
other  things,  *  regeneration,  repentance, every  good  work 

*  wrought  in  us,  or  exercifed  by  us.'  And  this  '  news  mult  be 
c  founded  in  facts ; '  it  muft  be  a  fact  or  certainty  that  Chrift  will  give 
repentance  to  every  (inner;  elfe  there  is  no  propriety  in  preach- 
ing or  believing — elfe  no  tinner, '  ought  to  believe  thefe  doctrines 
as  gofpel.'  However  .the  preaching  of  the  crofs  may  be  ftated, 
except  it  is  made  certain  that  Chrift  will  work  in  finners,  in  all 

Micn9 


Unlverfalifm  conjounds  and  dejlroys  itjelf.  2$ 

lucn,  every  good  work,  finners  ought  not  to  believe  it  as  gofpel, 
or  as  good  news.  The  plain  language  is,  thefe  are  not  onlyfafls, 
or  certainties,  as  contained  in  the  bible,  but  they  are  fa&s  to  be 
made  known.  And  unlcfs  they  are  made  known,  the  words  of 
the  bible  are  not  good  news  to  men  ;  neither  are  men  under  ob- 
ligation to  receive  them,  as  fuch.  For  if  men  are  releafed  from 
obligation  to  believe  the  bible,  provided  it  does  not  indeed  con. 
tain  thefe  fa£ts,  and  it  is  binding  on  them  provided  it  does,  then 
how  is  it  thus  binding  on  them,  except,  at  the  fame  time,  they 
have  been  certified  of  thefe  facls  ?  If  thefe  facls  make  the 
fcripture  binding  on  men,  then  men  muft  and  do  come  to  the 
knowledge  of  thefe  facls,  or  how  are  they  bound  by  them  ?  How 
are  men  bound  by  certain  things,  and  under  (acred  obligation  to 
obedience,  except  thefe  certain  things  are  made  known  to  them  ? 
Therefore,  if  men  are  releafed  trom  obligation  to  the  goipel,  as 
Dr.  H.  fays,  unlefs  his  news  founded  in  facls  is  preachi  a  to  them, 
then  his  news  muft  be  preached  to  them  before  they  can  be  brought 
under  obligation  to  it.  Therefore  finners  mult  firft  hear-  and 
know  this  news,  and  before  they  are  bound  to  believe  the  gofpel, 
any  part  of  it,  as  fuch.  They  muft  hear  the  news  of  the  falvation 
or'  all  men,,  and  know  that  Chrift  has  decreed  the  repentance  of 
all  men,  before  they  are  bound  to  repent. 

Dr.  H.  confiders  this  certainty,  that  Chrift  will  give  faving 
grace  to  all  men,  the  only  thing  which  makes  revelation  binding, 
fo  that  it  ought  to  be  believed.  For,  to  omit  this  certainty, 
there  is  no  propriety  in  preaching,  bu*.  utter  inconfiftency  ;  and, 
of  courfe,-  no  propriety  in  believing,  but  utter  inconfiftency,  in 
every  attempt  towards  it.  Alfo,  to  omit  this  certainty,  there  is 
not  only  no  propriety  in  preaching,  but  there  can  be  no 
preaching  that  ought  to  be  believed.  But  the  only  thing  which 
makes  revelation  binding  on  men  muft  firft  be  certified  to  men, 
elfe  how  can  revelation  command  their  belief  ?  Therefore,  fin- 
ners muft  know  what  Chrift  has  determined  to  do  for  them,  be- 
fore they  .are  bound  to  obey  him.  They  muft  certainly  know 
.Chrift  has  decreed  they  fhall  have  faith,  before  they  ought  to 
have  it.  Alfo  all  attempts  to  any  gofpel  duty,  without  this  cer- 
tain knowledge,  are  utterly  inconfiftent. 

This  further  confirms  the  remarks  in  our  firft  Letter.  On  Dr. 
H's  ground,  men  muft  ascertain  their  tltftioti  to  fhe  feveral  re- 
ligious duties  of  this*  prefect  life,  before  they  become  obligated 
to  do  them.  Therefore,  when  Dr.  H.  fays,  '  If  you  are  of  the 
'  number  of  the  eleel,  you  have  full  warrant  to  believe  to  falva- 
1  non.'  this  is  pertinent  as  to  the  prefent  life  as  well  as  to  the  fu- 
D  tine, 


2  6  Unive rfa lifm  c  o  nfo  u n ds  a  n  ct  dejl  roys  i tfeAj. 

ture.  Are  men  commanded  to  make  themfelves  new  hearts  ? 
they  mult  recognize  that  they  are  elected  to  this,  before  this  com- 
mand can  take  effect  upon  them.  Are  men  commanded  to  love 
God  with  all  their  heart  ?  this  command  can  have  no  authori- 
ty over  them,  until  they  are  allured  God  has  determined  to  give 
them  this  heart  to  love  him.  Does  God  command  all  men, 
wherever  the  word  of  his  grace  comes,  to  repent,  and  believe  on 
his  Son  Jefus  Chrift  ?  this  command  is  in  force  when  all  men 
know  God  has  decreed  their  obedience  to  it,  and  not  before.  This 
jstherefult  of  the  Doctor's  reafoning,  and  this  is  his  rule  of  faith. 
If  it  is  not,  how  does  the  doctrine  of  the  remillion  of  fins,  when 
preached,  always  makes  this  remiffion  fure  in  Chrift  ?  How  does 
the  very  command  imply  that  repentance  is  made  fure,  and  all 
the  benefits  connected  with  it  ?  How  is  repentance  always  en- 
gaged by  him,  who  orders  the  doclrine  to  be  preached  ?  Ana1  how 
is  all  preaching,  and  all  exertions  as  to  believing,  utterly  in  vain, 
on  any  other  ground  than  this  ? 

But  the  remainder  of  the  Doctor's  addrefs  to  finners  is,  '  You 
1  will  make  God  a  liar  in  fo  believing,  as  you  will  believe  what 
he  knows  is  not  true,  viz.  that  every  foul  that  hears  the  gofpel 
has  a  foundation  for  his  laving  faith,  laid  in  Chrift  f  i.  e.   ex- 
cept they  fi i  it  afcertain  their  election  by  Chrift  to  falvation.   This 
can  be  improved  no  other  than  a  folemn  warning  to  finners,  that 
they  lay  afide  all  attempts  to  turn  to  God,  to  trufl  in  Jefus,  or 
rejoice  before  him,  untij  they  are  certain  they  are  elected  to  it. 
And  a  folemn  warning  to  finners  not  to  turn  and  believe  in  Je- 
fus immediately,  nor  in  any  future  moment,  unlefs  they  can  firft 
be  aiTured  he  has  determined  to  give  them  an  heart  to  it,  and  to 
this  identical  act  of  belief.     Dr.  H.  has  accordingly  fhut  up  the 
kingdom  of  heaven  againft  men.      For  he  fays  '  the  great  major- 
il  y   ot  men  are  left  under  the  power  of  fin,  and  this  by  the  '  decree 
*  ot'ihc  immutable  Jehovah.'     In  lo  faying  he  has  declared  that 
?.o  linner  can  realize  his  '  news  founded  in  facts,'  foas  to  enjoy 
t  he  faviug  benefit  ol  them  in  this  prefent  Hate.     Not  one  impen- 
itent fnmer  can  know  he  is  elected  to  fear  God  and  tafte  the  pow- 
er of  his  love,  while  on  this  fide  the  grave.     How  can  he  know 
he  is  elected  to  it,  when,  in  the  Do6tor's  words,  the  decree  of  the 
immutable  Jehovah  has  left  the  great  majority  in  the  oppofue  ? 
Therefore,  finners  mud  know  what  is  impoffiUe  for  them  to  know, 
'  otherwife  they  have  no  foundation  for  their  faith, — othcrwife 
c  they  will  make  God  a  liar  in  fo  believing.'    If  this  docs  not  fhut 
up  the  (kingdom  againft  men,  it  is  impoitible  to  fay  What  does. 

Thus,  my  dear  Sir,  we  again  have  Dr.  H's.    very  extraordi- 
nary rule  of  faith.   Men  muil  know  what  is  impoffible  for  them 

to 


Univerfalijh  confounds  and  dejiroys  itjetf* 


2,7 


to  know,  before  they  have  any  ground  for  their  belief.  Which 
effectually  excludes  finners  from  the  faith,  and  fhuts  up  the  door 
of  hope  againll  men  ;   confequently  this  rule  deftroys  itfelf. 

Dr.  H.  further  extends  his  foundation  of  faith.  We  muft  not 
only  be  certain  of  obtaining  the  objecl,  before  we  feek  after  it, 
but  we  muft  be  certain  that  God  has  determined  we  fhall  obtain 
it,  whether  ye  feek  after  it  before  death  overtakes  us,  or  not.  He  of- 
ten mentions  God's  own  due  time;  when  this  time  comes,  the  great 
work  of  grace  is  done,  for  every  child  oi  Adam.  But,  the  queftion 
is,  when  will  this  due  time  come  ?  Chrift  engages  to  give  remiflion 
of  fins,  and  the  benefits  connected  with  it,  to  every  human  creature. 
But  when  does  he  fulfil  this  engagement  ?  The  Doftor  has  fixed  up- 
on no  time  before  we  meet  the  king  of  terrors,  on  which  we  can 
all  aiTuredly  depend.  At  death,  he  tells  us,  the  great  bleding  is 
given  to  every  one.  Or  all  who  are  found  unregenerate  when 
the  pale  meffenger  arrefts  them,  are  then  renewed,  fanctined,  and 
fitted  for  heaven.  And  he  agrees  with  his  opponents,  that  the 
unregenerate  never  do  feek  after  repentance  and  remiflion  of  fins ; 
but  always  rcjufe  and  rebel.  He  alfo  holds  that  the  great  body 
of  men  die  in  their  fins,  or  death  finds  them  in  this  ftate  ;  and, 
therefore,  they  never  feek  falvation,  during  this  life.  See  Let. 
III.  Part  I.  But  this  certain  knowledge  cf  the  determinate  will 
of  Chrift,  to  give  falvation  to  all  men,  we  muft  have  ;  otherwife 
our  faith  is  vain.  Confequently,  we  muft  not  only  be  certain  of 
obtaining  the  object,  before  we  feek  after  it,  but  we  muft  be  cer- 
tain of  obtaining  of  it,  whether  we  feek  after  it  in  this  life  or  not. 
And  this  completes  the  Doctor's  precept  of  faith.  We  fhall  clofe 
this  Letter  with  the  following  remarks. 

1.  Dr.  H's  great  zeal  in  pretending  to  fuch  a  fulnefs  of  pfo- 
vifion  for  loft  finners,  as  to  the  next  world,  appears  to  be  a  falfe 
zeal.  For  his  fcheme  makes  no  provifion  as  to  this  world.  His 
pretended  wide  door,  which  would  finally  admit  all  in,  is  lhui. 
for  the  preient  ;  not  one  foul  can  ever  enter,  before  foul  and 
body  are  leperated.  His  zeal  for  the  falvation  of  men,  in  the  next, 
ftate,  has  effectually  cut  oft"  poor  loft  finners  from  all  ground  to 
hope  for  '  faving  confolation,'  in  this  ftate  ;  and  barr'd  the  door 
of  hope  againft  them.  How  can  this  zeal  be  genuine,  which 
ftretches  fo  far  beyond  the  line  of  truth  ?  The  Holy  Glioft  faith, 
1  Behold  I,  have  fet  before  thee  an  open  door,  and  no  man  can 
'  fhut  it.'*     *  Behold,  now  is  the  accepted  time.'f 

It  is  granted  that  the  Doctor  might  not  fully  underftand  his 
own  fcheme.  He  might  not  fee  all  the  confequences  of  his  lead- 
ing principles ;  and  therefore  might  not  intend  all  the  fame  things, 

which 
*  Rev.  3.  8.  +a  Cor.  6.  2 


28  Univerfalijm  confounds  and  dtfiroys  itftlf, 

whicih  naturally  refult  from  them.  To  maintain  his  grand  point, 
however,  he  appears  to  be  neceflitated  to  adopt  fuch  falfe  max- 
ims as  do,  indeed,  '  fhut  up  the  kingdom  of  heaven  againft  men.* 
Leaving  them  no  room  to  hope,  excepting  thofe  who  find  them- 
felvcs  already  in,  that  they  ever  mail  enter  till  after  death.  On 
his  plan,  fuch  as  are  truly  defirous  of  b'eingTieirs  of  the  kingdom, 
and  of  cleaving  to  the.  Lord  with  al!  their  heart,  or  fuch  as  are  up- 
on the  point  or  entering  in,  cannot  unlefs  they  fir  ft  know  they  are 
elecled,oT\m\zfc  they  firft  know  what  they  cannot  know.  There 
are  frequent  inftances  of  perfons  having  a  good  work  begun  in 
their  fouls,  who  have  no  evidence  in  their  own  minds  that  they 
were  chofen  of  God,  before  the  world  was.  Dr.  H.  himfelf  owns 
this,  and  then  denies  it.  But  what  kind  of  zeal  is  this,  which  de- 
nies the  firft  principles  of  the  oracles  of  God  ? 

There  can  be  no  hefitation  in  granting,  whoever  feeks  in  a  gof- 
pcl  line  mull  have  an  unfhakerr  belief  in  the  power  of  the  Redeemer, 
and  his  readinefs  to  give  whatever  we  aft  agreeably  to  his  will. 
'  He  that  cometh  to  God  mull  believe  that  he  is,  and  that  he  is  a, 
1  rewardcr  of  them  that  diligently  feek  him.'*  But  there  is  a 
wide  difference  between  our  believing  God  to  be  able  and  will- 
ing to  give  whatever  we  diligently  feek  to  him  for,  and,  on  the  . 
contrary,  knowing  all  to  be  made  true  and  lure  to  us  in  Chrift 
before  we  feel:  to  him  for  it,  and  even  true  and  fure  to  us  whether 
■we  ever  feek  to  him  for  itinth'is  life,  or  not.  There  cannot  be  a 
wider  difference  than  there  is  between  thefe  two  proportions. 
The  former  fuppofes,  if  we  afk  of  God  with  a  pure  heart,  we  mail 
receive ;  but  if  we  aik  amifs,  or  do  not  afk  at  all,  we  fhall  not  re- 
ceive. The  latter  fuppofes,  whether  we  afk  amifs,  whether  we 
make  no  pretenfions  to  afking,  or  whether  we  afk  of  God  with  a 
pure  heart,  it  is  all  one, — all  is  made  fure  to  us  in  Chrift.  The 
latter  breaks  down  all  diftinction  between  him  that  ferveth  God, 
and  him  that  ferveth  him  not.t 

It  will  now  beafked,  whether;  our  jlriving,  or  feeking,  or  whe- 
ther the  act.  of  the  creature,  can  alter  the  eternal  fixed  purpofc  of 
theMoft  High  ?  This  objection,  if  it  be  of  weight,  lies  with  equal 
force  againft  the  Doctor.  For  how  can  he  '  charge  every  unbe- 
'  licver  with  the  greateft  blame,  for  not  believing  immediately  to 
c  the  laving  of  his  foul,'  feeing  *  the  great  majority,'  as  he  fays, 
arc  left,  while  in  this  ftate,  by  the  fixed  purpofe  of  the  Molt 
High,  to  live  in  rebellion  againft  him  p  This  objection,  if  trac- 
ed to  its  fource,  will  appear  to  bean  infultto  common  {^nie. 
For  what  man  will  prefnme  to  fay.  If  my  daily  bread  be  decreed 
by  Heaven,  I  (hall  have  it,  othcrwife  I  fhall  not;  therefore  I  will 

quietly 
•  Hcb.  i,.  6.  -V  Ma!.  3.  :8. 


Un  ive  rfa  lifn  c  o  njo  unds  and  def  r  oy  $  it  ft  If-  2  <jj 

quietly  fit  clown  in  a  flateof  inactivity  ?  In  God's  great  plan,  the 
means  and  the  end  arc  mfeparable.  If  he  decrees  the  end,  he  alfl> 
decrees  the  means,  to  accomplifh  it.  Therefore,  if  in  every 
cafe,  we  do  not  ufe  the  means  God  has  appointed,  we  may  be 
allured  we  mall  not  obtain  the  end.     But, 

2.  Dr.  H's  Icheme  is  calculated  in  the  raoft  direct  manner  to 
fuit  the  carnal  heart,  in  all  the  depth  of  iniquity.  Sinners  have, 
for  ages,  endeavoured  to  fcreen  and  excufe  themfelves  from  ob- 
ligation to  God,  under  a  notion  that  they  do  not  know  they  are  oj 
the  number  of  the  el  eel  ;  that  the  door  of  hope  isjkut  againjr 
them,  for  the prefent  ;  that  it  is  jujfinent  for  them  to  believe 
to  falvation  when  God's  time  fn all  come,  neither  can  they  do 
it  before  ;  that  if  God  has  decreed  their  falvation,  fie  will 
bring  them  in,  even  at  death,  if  not  fooner.  What  can  be 
more  gratifying  to  their  carnal  defires  than  that  which  mee/s  their 
vain  pleas  and  excufes  ?  "\Vhat  more  pleafing  than  to  be  told, 
They  are  excufed  for  the  prefent,  the  door  of  mercy  is  now  fhut 
againft  them,  but  it  mail  moft  affuredly  be  opened  to  them  at  lall, 
and  they  indeed  brought  in  ?  Every'  hardened  firmer  who  has 
fomc  notion  that  the  bible  is  true,  or  that  there  will  be  a  future 
judgment,  mull  exult  with  infernal  pleafurc,.if  he  can  bring  his 
mind  to  acquiefce  in  fuch  a  flattering  excufe  as  is  here  given,  for 
hirn  to  revel  all  his  days  in  fin.  And  he  having,  at  the  fame  time, 
an  affurance  of  being  delivered  at  laft,  from  the  torments  ol  hell, 
and  made  confumately  happy.  This  is  the  thing  which  his  foul 
has  been  lulling  after. 

That  all  are  elected,  as  to  the  future  world  ;  but  few  elected, 
as  to  this ;  that  no  unbeliever  can  know  he  is  elected  to  ferve 
God,  while  he  continues  in  this  world  ;  that  all  ground  of  faith 
and  obligation  to  duty,  while  he  continues  in  this  world,  is  there- 
lore  taken  away  ;  that  the  firmer  has  therefore  fuch  a  plaufible 
excufe  to  live  as  he  liileth,  and  to  do  it  with  perfect  fafety,  hav- 
ing the  brighteil  profpect  before  him  ;  what  can  be  more  fcoth- 
ing  to  the  deceitful  heart  ?  That  which  Tinners  have  [o  long 
fought  alter,  God  in  righteous  judgment,  it  feems,  lias  fent  up- 
on them.  ■  I  alfo  will  choofe  their  delufions,  and  will  bring  then- 
fears  upon  them  ;  becaufe  when  I  called,  none  did  anfwer."*  But, 

3.  However  Dr.  H's  notion,  that  without  certain  knowledge 
we  are  elected,  we  have  no  warrant  for  our  faith,  may,  by  in  na- 
tural confequences,  be  gratifying  to  the  wicked,  it  is  grievous  ta 
the  righteous.  However  it  may  feaft  and  ravifh  the  carnal  ap- 
petite, it  is  wounding  to  the  pious  foul.  The  pious  foul  often  feck  5 
alter  that  fpiritual  enjoyment,,  to  which  he  has  no  knowled 

cert 

*   Ifai.  Gf   4. 


fp  Vn i v e rfa \ij&  -  o nf, > u n ds  a n d  deft r oy s  lift Ij. 

certainty  of  being  eleeicd,  or  that  God  will  beftowit  upon  him. 
Here  it  is  neceflary  to  o'bferve,  there  is  a  material  difference  be- 
tween hoping  and  knowing.  Although  the  terms  be  fomctimes 
uied  prom ifcou fly,  yet,  in  a  Ariel  fenfe,  there  is  an  cfTcntial  dif- 
ference. There  are  alfo  various  degrees  of  what  is  often  called 
certain  knowledge.  The  Doctor  has  ftatcd  the  cafe  in  the  fu- 
perlative  degree.  Beyond  a  doubt  we  rauft  know  all  men  are 
elected  to  falvation,  or  we  have  no  warrant  to  invite  every  crca  - 
Hire  to  believe  to  falvation.  And  beyond  a  doubt  each  individual 
muff  know  he  is  thus  elected,  or  the  door  of  hope  is  barr'd  againft 
him.  But  David  fays,  *  I  fink  in  deep  mire,  where  there  is  no 
,  Handing  :  I  am  come  into  deep  waters,  where  the  floods  over- 
"  flow  me.  I  am  weary  of  my  crying,  my  throat  is  dried :  mine 
'  eyes  fail  while  I  wait  for  my  God.'*  David  is  here  in  the 
itrongeft  exercife  of  favihg  faith.  But  inftead  of  having  certain 
knowledge  of  obtaining  the  object,  relative  to  his  own  perfon, 
c:vcn  his  hope  is  ready  to  fail  him.  •  I  fink  in  deep  mire,  where 
there  is  no  Handing.'  When  David,  by  the  confpiracy  of  Ab- 
loom, was  driven  out  of  Jerufalem,  he  had  no  certain  knowledge 
that  God  had  decreed  his  return.  But  he  had  true  faith  in  the 
Mefliah;  and  prayed,  as  to  this  particular  matter,  and  gave  him- 
felf  up  in  thefaith.  '  If  I  man  find  favour  in  the  eyes  of  the  Lord, 
'  lie  will  bring  me  again,  and  mow  me  his  habitation.     But  if  he 

*  thus  fay,  I  have  no  delight  in  thee  :  Behold,  here  am  I,  let  him 
c  do  to  me  as  feeineth  good  unto  nim.'t  David's  faith  reftcdon 
a.  different  foundation,  from  that  which  Dr,  H.  has  fhown  us,  as 
the  only  foundation. 

Numerous  inflances  might  be  cited,  wherein  the  children  of 
God  have  been  feeking,  with  %  jingle  eye,  after  things,  which 
they  had  no  pofitive  certainty  and  but  little  hope  of  obtaining. 
The  f i if r  thought,  the  fir  11  holy  exercife,  in  the  moment  of 
:  egerreration,  goes  out  to  God,  in  the  fame  kind  of  longing  and 
ihirffcing  after  him  as  David  fo  often  cxprelfes.  The  perfon,  at 
that  moment,  has  no  affurance,  or  he  may  have  none,  of  his  be- 
ing chofen  to  eternal  life.  We  cannot  fuppofe  the  thief  on  the 
crofs  had  pofitive  evidence  of  future  happmefs,  before   Chrift 

•  old  him,  '  To  dav  fhalt  thou  be  with  me  m  paradife.'  But  pre- 
vious to  this  he  acknowledged  the  juflice  of  God,  took  blame  to 
himfelf,  defended  the  innocent  character  of  jefus,  and  prayed, 
6  Lord,  remember  me  when  thou  comefl  into  thy  kingdi  .m.'r 
Shall  the  kingdom  of  heaven  be  ihut  up  againft  fuch  a  perfon  ? 

Shall 

*   Pfal.  f>o.  2,  3.     Ahho'  this  TV'iilni  applies  lo  Chrift,  yet  David  lure  fpcals  frOHl 

^OWIlt".  '    \    \.     82 — 28. 

f  -  Sam.  15  25,  26.  .  kc   23.  40- 


Vniverfalifm  confounds  and  dejlrcys  itfelf.  '3$ 

Shall  he  be  told  not  to  feek  after  prefent  ?  faving  confolation,'  left 
he  make  God  a  liar,  becaufe  he  does  not  know  that  all  is  firft 
made  fure  in  Chrift  ?  Therefore,  for  the  thirfting  pious  foul  to 
have  the  door  of  mercy  fhut  againft  him,  fo  that  he  cannot  take 
one  ftep  towards  the  full  enjoyment  of  God,  unlefs  he  firft  have 
the  affurancc  of  his  being  elected  to  it,  muft  wound  him  moll 
fcnfibly  indeed. 

On  our  author's  plan,  the  believer  has  no  encouragement  to 
prefs  forward  and  ftrive  for  further  degrees  of  fanctifi cation. 
He  cannot  know  he  is  ele£ted,  as  to  this  life,  to  higher  degrees  of 
holmefs  than  what  he  now  has.  He  cannot  pofiibly  knGw  as  to 
one  hngie  exerciie  or  enjoyment,  which  he  is  yet  to  have,  be- 
fore his  departure  out  of  time.  But  Dr.  H.  fays,  '  All  is  made 
4  true  and  lure  in  Chrift  before  we  have  any  acquaintance  with 
'  the  tidings.'  And  Chrift  who  orders  thefe  tidings  to  be  preach- 
ed, engages  to  give  all  thefe  things,  viz.   '  faith,  love,   hope,  joy, 

*  and  every  good  work  wrought  in  us,  or  exercifed  by  us.'   *  On 

*  any  other  ground  than  this/  all  preaching  and  believing  is  in 
vain.  And  unlefs  we  know  we  are  elected  to  the  enjoyment  of 
thefe  things,  we  make  God  a  liar  in  believing,  or  in  feeking  af- 
ter them.  But  as  the  believer  cannot  know  he  is  yet  to  have  one 
more  holy "comforting  exerciie  this  fide  eternity,  he  cannot  feek 
to  God  for  it.  So  long  as  he  continues  in  the  body,  the  way  is 
wholly  clofed  up  againft  his  prefling  forward.  He  inuft  fit  down, 
and  mourn,  and  weep,  and  fpread  forth  his  hands,  and  there  is 
none  to  comfort  him  !  Although  this,  however,  is  fo  painful  to 
the  righteous  foul,  yet  all  the  malice  and  cunning  of  fatan  could 
have  devifed  nothing  more  gratifying  to  the  proud  deceitful  heart. 

4.  Dr.  H's  fcheme  brings  God  and  man  upon  a  level ;  or  ra- 
ther the  divine  Being  yields  up  the  point  in  difpute  to  finful  man. 
For  if  man  muft  firft  know  all  is  made  fure  in  Chrift,  before  he 
has  any  acquaintance  with  the  tidings,  or  any  operation  from  them  ; 
that  is,  without  the  leaft  condition  or  duty  required  on  his  part, 
it  is  eafy  to  fee  which  party  yields.  God  and  man  were  at  the 
greateft  variance.  God  charged  man  with  rebellion  againft  him, 
and  previoufly  threatened  him  with  the  moll  awful  curfe.  On 
the  Doctor's  plan,  God  wholly  remits  the  curfe,  man  muft  be  told 
of  this,  with' the  promife  of  every  poflible  bleffing  to  him,  even 
whether  he  continues  in  rebellion  or  not.  And  unlefs  man  is 
a-ffured  of  this,  he  is  under  no  obligation  to  return  to  his  former 
allegiance  to  his  God.  In  this  cafe,  every  one  fees  that  God 
comes  over  to  man's  terms.  Sinners  have  long  been  complain- 
ing—-' We  do  not  know  that  we  are  decreed  for  heaven.     Did 

*  we 


3  3  Vnivcrfdhjni  confounds  and  defiroys  iffeif* 

*  we  know  we  were  thus  chofen  of  God,  we  fhould  then  have 
'  Tome  encouragement  to  ferve  him  ;  but  now  we  have    none  ; 

4  neither  are  we  under  obligation  to  take  Chrift's  yoke  upon  us/ 
Dr.  H's  fcheme  coincides,  with  their  bitter  murmurrngs  ;  yea,  he 
lias  put  the  very  words  into  their  mouths. 

'  On  the  (unitarian  plaa,  Dr.  H.  can  charge  no  {inner  with 

*  any  amifs  •*  and  becaufe  no  impenitent  (inner,  on  this  plan,  can 
be  certain  he  is  of  the  number  of  the  elect..  Therefore,  as  he 
con  fid  era  it;  every  finner  is  in  an  innocent  juftified  ft  ate  for  not 
believing  to  his  own  falvation,  until  God  makes  known  to  him 
that  his  falvation  is  fecured  ;  and  fecured  to  him  whether  he  re- 
pents and  believes  in  Jefusror  not  during  this  life;  This  leads 
the  tinner  to  fuppofe,  that,  as  he  can  be  accepted  of  God  only 
through  a  Mediator,  God  has  no  demand  upon  him^  before  he 
makes  known  to  him  that  all  is  previouily  made  certain  in  Cirri  fh 
All  the  demand  God  has  upon  him,  provided  he  have  any,  is  in 
ronfequence  of  his  certifying  to  him  that  he  is  delivered  from 
hey,  and  heaven  forever  made  over  to  him.  And  as  he  can  ferve 
God  but  through  a  Mediator,  which  is  the  fame  as  believing  toe- 
ternal  life,  he  will  conclude  he  is  under  no  kind  of  obligation  to  love 
and  ferve  God,  before  all  the  bleffings  of  heaven  are  made  cer- 
tain to  him  ;  and  made  certain  to  him*  although  he  fhould  perfc- 
vere  in  fin  all  his  days.  In  this  cafe  which  party  yields  ?  The 
curfe  is  fet  afide,  heaven  is  granted,  and  the  finner  left  to  live  as 
lie  lifteth,  to  the  end  of  life.  Certainly  God  yields  up  the  whole 
point  in  difpute,  &  without  the  finner  s  turning  from  his  rebellion. 

5.  Dr.  H's  fcheme  argues  that  men,  fmce  the  intervention  of 
the  Mefliah,  are  not  in  a  probationary  ftate.  Aftate  of  probation 
implies  that  life  and  death  are  fufpended  on  the  conduct  of  the 
creature  ;  or  the  conduct  of  the  creature,  in  this  cafe,  is  made  a 
condition.  We  know  of  no  other  flate  of  trial  for  accountable 
creatures,  as  {landing  in  relation  to  their  God.  Thus  it  was  with 
angels  ;  life  and  death  were  fufpended  upon  their  conduct.  And 
tlu*s  it  was  with  Adam  j  life  and  death  were  fet  before  him-;  which 
of  thefe  would  be  his  fate,  his  own  conduct  was  to  decide.  Since 
the  fall  of  man,  Dr.  H.  fays  the  fecond  Adam  has  affumed  the 
place  of  man,  and  acled  and  fuffered  in  his  ffcad  ;  and  not  only 
offers  life  to  all  men,  but  has  actually  fecured  the  life  of  all  men. 
Admitting  this,  and  why  is  life  and  death  fet  before  us  ?  But  ad- 
mitting eternal  life  is  actually  fecured  to  all  men,  and  they  arc 
all  releaied  from  their  flate  of  trial  ;  here  can  be  no  further  tri- 
al, nor  condition  after  the  grand  object ,  and  even  all  is  made  fure. 
And  if  life  be  made  certain  to  all  men,  fo  that,  from  their  birth 

to 


Univerfalijm  confounds  and  dejlroys  itfelf.  33. 

to  their  departure  out  of  time,  their  conduct  cannot  make  it  void, 
then  their  ftate  of  exigence  during  time  is  not  a  ftate  of  probation* 
It  cannot  be  a  ftate  of  probation  as  to  life  and  death,  becaufe  thefe 
are  not  fufpended  upon  it.  This  is  an  efTential  article  in  Dr.  H's 
fcheme,  as  we  may  yet  fee. 

6.  Our  author,  with  veneration  and  confidence,  avows  moft  of 
the  leading  principles  inthecalvinian  fyftem.  He  has  treated  the 
doctrine  of  the  divine  decrees,  however,  in  fuch  a  manner  as  tends 
greatly  to  injure  the  caufe  of  truth; — to  releafe  fmners  from  ac~ 
countablenefs  to  God,  and  make  them  look  like  mere  machines. 
'  If  innumerable  of  the  offspring  of  God,'  fays  he,  *  or  even  any 

*  number  of  them,  are  in  extreme  fufferings  to  endlefs  duration, 

*  in  this  cafe,  they  mult  be  infinite  lofers  by  that  exiftence,  which 
'  the  God  of  love  forced  upon  them.'*  To  have  a  juft  idea  of 
this,  and  other  things  of  like  kind  in  his  book,  it  is  neceffary  to 
obferve  that  he  thinks  fome  men  are  vaftly  more  miferable  in  this 
life  than  others ;  that  in  this  life  the  wicked  fuffer  the  full  reward 
of  their  evil  deeds ;  that  they  have  a  diminifhed  ftate  of  happi- 
nefs  in  the  next  world,  proportionate  to  their  evil  deeds  in  this. 
See  Let.  IV.  V.  VII.  Part  I.  When,  therefore,  hardened  fm- 
ners find  themfelves  in  extreme  fufferings,  and  when,  provided 
they  credit  the  Doctor,  they  fee  a  diminutive  ftate  of  happinefs 
before  them  to  eternity,  all  this  their  perverfe  hearts,  if  net  their 
mouths,  will  fay,  *  The  God  of  love  has  forced  upon  them.'  The 
Doctor  has  put  (he  words  into  their  mouths.  Although,  accord- 
ing to  his  plan  they  may  expect  not  to  be  loofers,  on  the  whole, 
by  their  exiftence,  yet  they  will  conclude  they  are  forced  below, 
far  below  their  fellow  creatures,  both  in  time  and  eternity.  Aid 
whatever  our  author  may  fay  of  divine  juftice,  and  however  he 
may  contradict  himfelf  the  next  breath,  yet  he  has  here  fugn-efr- 
ed  that  God  cannot  juftly  hold  finners  in  extreme  fuffering  to 
endlefs  duration  ;  but  this  would  be  a  forced,  arbitrary,  and  un- 
juft  acf.  By  the  fame  rule,  the  proud  and  haughty  will  fay  it  is 
a  forced  and  unjuft  act  in  God,  topunifh  them  in  the  manner  he 
does,  in  this  world,  and  afhgn  them  to  a  lower  ftate  of  happinefs, 
in  the  next.  Alfo  the  very  exiftence  of  fmners,  the  continua- 
tion of  their  exiftence,  with  all  their  thoughts  and  actions,  appear 
agreeably  to  the  Doctor's  words,  to  be  forced  upon  them  by  their 
Maker.  Inftead  of  keeping  up  the  idea  of  their  voluntary  op- 
pofition  againft  God,  and  that  they  are  active  in  hardening  their 
own  hearts,  he  has  charged  God  with  forcing  exiftence  upon 
them.  And  in  fuch  manner  as  has  a  very  ftrong  appearance  that 
ood  decrees  them,  and  actually  makes  them  finners,  contrary  to 

E  their 

*  P.  »oi-, 


34  Vniverfatifih  confounds  and  dcjlroys  it/elf. 

their  own  wifhes.  The  grcatcft  part  he  has  faid  on  the  divine 
decrees  bears  a  like  complexion.  Which  cafts  no  little  contempt 
on  the  fupreme  being,  and  reduces  the  perverfenefs  of  tranf- 
gre fibre  to  an  empty  name. 

'Again,  he  evidently  holds  that  men  are  under  no  obligation 
to  fubinit  to  the  divine  decrees,  until  they  know  them  to  be 
in  their  favour.  He  fays,'  The  divine  will,  purpofe,  elec- 
'  tion,  decree,  predellinationj  or  by  whatever  term  you  would 

*  fignify  the  eternal,  immutable  plan  ol  Jehovah,  does,  every 
'  where  in  the  word  of  God,  fully  fecure  the  certain  happinefs 
'  of  all  the  human  race,  after  death.'*  When  we  can  view  the 
divine  decrees  in  this  light,  as  he  argues,  it  is  our  duty  to  embrace 
and  love  them,  otherwise  it  is  not.  '  The  hearts  of  good  people/ 
he  adds  *  do  not  rcje£t  theabfolute  prcdeftination  and  decrees  of 
'God,  nor  ever  did,  limply  confidered,  or  juftly  confidered. 
'  What  our  hearts  revolt  at,  is  the  attributing  fuch  decrees  to  God, 
c  as  are  contrary  to  his  nature.  God  is  love.  Attribute  no  de- 
'  crees  to  God  but  thofe  of  infinite  love, — -and  they  will  fet  ea- 
6  fy  on  our  minds. '+  The  Dofclor  is  here  trying  to  prove  the 
future  happinefs  of  all  men  from  the  nature  of  God.  '  As  the 
'  nature  of  God  is  love,  he  will  bring  us  all,  every  human  fout 
'  in  due  time,  to  fee  and  approve  of  his  infinite  wifdom  and 
1  love,  in  all  his  works.'t.  The  boundlefs  love  of  God,  he  thinks, 
forms  an  argument  that  makes  the  falvation  of  all  men  certain. 
And  the  final  damnation  of  fome  part  of  mankind  he  confidcrs  to 
be  contrary  to  the  divine  nature".  '  I  cannot  fee,'  he  fays,  'that 
1  the  moil  holy  God  can  derive  any  glory  to  himfelf,  or  commu- 

*  nieate  any  good  to  the  intelligent  fyftem,  from  the  eternal,  per- 
'  fonal  damnation  of  any  guilty  firmer  of  the  human  kind  ;  or  that 

*  fuch  a  thing  can  be  without  maniFeit  opposition  to  the  bleffed 
'  nature  of  God,  who  is  infinite  tove/§  He  often  fpcaks  in  this 
rtqfitive  manner, mowing  how  contrary  it  is  ,  to  the  ble lied  nature  of 
God  that  even  onehuman  creature  fliould  finally  perilh.  His  mean- 
ing is  therefore  plain — c  Attribute  no  decrees  to  God  but  thofe  of 
'  inunte  love' — '  Charge  him  with  no  decrees  that  are  contrary 
1  to  his  nature,'  none  but  fuch  as  include  the  eternal  happinefs' 
pf  all  men, 'and they  will  feteafyon  our  minds — ',&they  will  allap- 
1  pear  beautiful, 'as  he  further  fays.  What  our  hearts  revolt  at,'  juft- 

*  ly  revolt  at  is  the  attributing  fuch  decrees  to  God  as  are  contrary 
to  his  nature,' as  include  the  endlefs  mifery  of  part  ot  mankind. 

The  counfels  and  decrees  of  God  are  to  be  viewed  in  the  fame 
light  as  his  events  of  providence,  vice  vt'rfd.  The  evnts  of  pro- 
vidence are  the  fruits  and  fulfilment  of  his  holy  counfels.    But, 

according 

*    P.    8C  +    P.  82*.  J    P.   22©  %    P.   319. 


Vniverjalifm  c  a  xt  founds  and  deft  rays  itfttf*  %& 

according  to  the  Do&or's  rule,  we  mult  know  that  God  has  de» 
creed  our  eternal  happinefs,  before  we  are  bound  to  fubmit  to  his 
authority.  This  gives  the  plain  language  of  the  Poctor's  reafon- 
ing.  When  men  can  afcertain  that  the  decrees  of  God  do  ■  fully 

*  iecure  their  certain  happinefs  after  death,'  then  they. will  *  fet 

'-  eafy'  on  their  minds  ;  but  if  they  cannot  afcertain  this,  their*" 
hearts  and  lives  may  juitly  *  revolt  at'  his  decrees.  And  when 
men  can  fee  the  events  of  divine  providence  all  tending  to  this 
great  end,  viz.  their  own  happinefs  in  the  next  world,  then  thefe 
events  of  providence  will '  appear  beautiful. .  But  it  men  do  not 
fee  things  in  this  li*jht,  they  have  a  right  to  rife  up  and  oppofe 
divine  providence.  \Vhich  opens  the  way  to  juftifyallthe  mur- 
muring and  rebellion  againft  God,  that  ever  took  place.  The 
Ifraelites,  on  their  march  from  Egypt  to  Canaan,  when  at  the 
Red  Sea,  and  when  they  faid  to  Mofes,  *  Becaufe  there  were  nq 
?  graves  in  Egypt,  haft  thou  taken  us  away  to  die  in  the  wilder- 
c  nefs  ?**  did  not  know  that  this  event  of  providence,  fomyfte- 
rious  to  them,  was  fuited  to  *  fecure  their  certain  happinefs  after 

*  death.'     Therefore  with  their  hearts  and  mouths  they  *  revolt- 

*  ed  at'  it. 

The  fixed  decrees  or  eternal  counfels  of  the  Moft  High,  as  far 
as  they  are  made  known,  are  to  be  confidered  in  the  fame  light 
as  his  written  word.  This  comes  to  us  clothed  with  infinite  au- 
thority.    *  Wherefore  the  law,'  and  not  excepting  itscurfes  *  is 

*  holy,  and  juit  and  gqod.'-r  This  law  is  for  the  higheft  good  of 
the  univerfe.  In  like  manner,  the  purpofes  and  decrees  of  Je- 
hovah are  for  the  belt  good  of  the  intelligent  fyftem.  As  we 
ought  to  love  the  law  of  God,  efteeming  it  better  than  thoufands 
of  gold  and  fjiver,  fo  we  ought  to  love  his  decrees,  providence, 
and  government.  Whether  we  can  fee  the  curfes  of  the  law  fet 
afide,  as  to  ourfelves  in  particular,  or  not,  ft  ill  this  does  not  make 
it  lefs  amiable.  And  whether  we  can  fee  the  decrees  and  provi.- 
dence  of  God  to  be  for  us  or  againft  us,  ftill  we  ought  to  rejoice 
that  the  Lord  reigneth.  Even  that  God  which  can  do  us  no  in- 
juftice,  but  does  all  things  well.  The  very  act  of  repentance,  and 
there  is  no  repentance  without  it,  implies  fubmiflionand  love  to 
the  law  of  God,  although  we  may  fee  no  other  than  all  its  curfes 
Handing  againft  us.  Repentance  is  an  hearty  fubmiflion  of  the  {in- 
ner to  God,  his  law,  decrees,  and  government ;  but  not  that  God 
yields  the  point  up  to  the  (inner.  As  the  blame  of  the  original 
apoftacy,  and  of  our  continuing  in  rebellion  againft  our  holy  Sov- 
ereign, muftbe  attributed  entirely  to  man  ;  fo  it  is  evident  that 
man,  in  the  act.  of  true  repentance,  muft  and  decs  return  back  to 

the 
*  Exod.  i|.  ii.  f  Rom.  7.  i& 


3$  Univerfalifm  confounds  and  deftroys  itfelf. 

the  exact  point  from  whence  he  fell.  But,  in  the  infiant  of  the 
original  apoflacy,  Adam  could  fee  nothing  before  him  but  end- 
lefs  death.  Therefore,  every  firmer  when  returning  back  to  his 
God,  or  in  the  moment  of  repentance,  can  fee  nothing  before 
4iim  but  endlefs  death.  He,  however,  cordially  approves  of 
the  death,  and  of  every  thing  contained  in  the  law.  It  is  nol 
neceffary  for  us  to  be  reconciled  to  endlefs  death,  in  itfelf  con- 
fidered,  this  is  impoflible.  But  a  cordial  approbation  of  the 
whole  law,  that  endlefs  death  is  right  and  fitting,  what  we  juftly 
deferve,  is  implied  in  repentance. 

Again,  the  gofpel,  although  it  pronounces  '  everlafting  def- 
truction'*  on  the  unbeliever,  ought  to  be  received  with  glad-* 
nefs  of  heart,  as  *  good  tidings  of  great  joy.'  And  becaufe  it 
offers  falvation  to  every  creature,  and  actually  fecures  the  falva- 
tion  of  every  penitent  believer.  Were  the  definition  or  death 
to  be  left  out  of  the  gofpel,  were  all  without  'distinction  to  be  made 
happy  in  the  next  world,  and  it  would,  as  Dr.  H,  does  throughout 
his  book,  give  countenance  to  all  poflible  wickednefs.  Which 
could  not  be  glad  tidings  to  fuch  as  love 'right  eon  fne'fs  and  hate 
iniquity. 

Thus  the  law  and  the  gofpel  bring  all  pofTible  good  to  the  peni- 
tent believer  ;  exhibiting,  alio,  the  greateft  motive  before  infi- 
dels, to  perfuade  them  to  believe.  But  they  bring,  at  the  fame 
time,  all  poflible  evil  to  the  unbeliever,  considering  him  as  fuch. 
The  fame  may  be  faid  of  the  decrees  and  government  of  God. 
The  law  and  the  gofpel,  in  the  molt  defirable  (enfe,  are  in  favour 
of  the  believer  ;  fo  are  all  the  decrees,  and  counfels  of  heaven. 
The  law  and  the  gofpel,  in  the  moll  alarming  fenfe,  arc  again  ft 
the  unhejiever,  as  fuch;  fo  are  all  the  decrees  and  counfels  of 
heaven.  From  the  law  and  the  gofpel  the  believer  has  every  thing' 
to  hope ;  from  the  law  and  the  gofpel  the  unbeliever  has  every 
thing  to  fear.  So  from  the  decrees  of  God  the  believer  has  every 
thing  to  hope',  while,  from  the  fame  fource,  the  unbeliever  has 
every  thing  to  fear.  At  the  fame  time,  the  law,  and  the  gofpel, 
and  the  decrees,  and  the  providence,  and  the  government  of  God, 
all  harmonioufly  unite,  to  alarm,  and  to  invite  finners  to  become 
true  believers. 

Furthermore,  the  law  and  the  gofpel  prefent  to  our  view,  moft 
clearly,  the  perfect:  freedom  of  men.  '  Thus  faith  the  Lord,  Bc- 
1  hold,  I  fet  before  you  the  way  of  life,  and  the  way  of  death. 't — 
'  Choofe  you  this  day  whom  you  will  ferve.'J  The  decrees  of 
God,  alfo,  teach  tfye  lame  per  feci:  freedom  among  men.  Initead 
of  interfering  with,  or  retraining,  the  entire  freedom, of  men,  the 

decrees 
*  Thcf.  1.  9.  +  Jeron.  21.  8.  %  J0^1-  26.  i^».         ' 


Vfiwerfalifm  confounds  and  deflroys  itfttf.  op 

decrees  of  God  do  indeed  eftablifh  and  fecure  it.  Some  fuppofe, 
becaufe  his  decrees  are  unalterable,  and  becaufe  his  government 
is  univerfal,  men  are  no  longer  free.  They  might  as  well  fay 
becaufe  his  law  binds  all  our  thoughts,  words,  and  anions,  an  J 
becaufe  it  is  unalterable,  it  is  not  good.  They  might  as  well  lav, 
becaufe  the  terms  of  the  gofpel  are  fixed,  and  men  mull  necefla- 
rily  come  up  to  an  exact  point,  to  obtain  falvation,  therefore  the 
terms  of  the  gofpel  are  hard.  Certainly  if  the  law,  the  gofpel,  the? 
decrees,  and  the  providence  of  God,  give  men  liberty  to  do,  and 
(6  enjoy  all  the  good  they  are  capable  ;  to  be  as  holy  and  happy 
as  God  him  felt,  according  to  their  nature  ;  they  have  the  only 
thing  which  can  properly  be  called  liberty,  and  they  have  it  in  the 
higheft  fenfe.  But  the  faft  is,  men  wifh  for  a  different  kind  of 
liberty.  They  wifh  for  liberty  to  commit  fin,  and  not  be  called 
to  an  account. 

As  Dr.  H.  has  not  fteadily  adhered  to  thefe  rules,  but  has  of- 
ten contradicted  them,  he  cannot  be  reckoned  among  the  friends 
of  calvinifm.  He  appears  to  have  introduced  the  doclrines  of 
the  divine  decrees, predeflination,  elechon,&c.  fo  as  to  have  op- 
portunity to  mifreprefent  them  ;  render  them  highly  difguflful, 
even  frightful  and  horrid  to  his  readers  ;  unlefs  they  can  be  made 
fubfervient  to  his  own  fcheme,  the  falvation  of  all  men, 

7.  Dr.  H.  mult  now  find  himfelf  in  a  fad  dilemma.  For  ei- 
ther firft ,  he  muff,  grant  that  his  wide  door,  which  would  admit 
all  men  in,  in  the  next  world,  is  ffrut,  while  they  continue  in  this 
world  ;  and  '  fatan  left  to  fhare  the  prize.'  Or,  fecondly,  he 
muft  withdraw  his  formidable  objection  againft  the  Fimitarians, 
and  grant  that  their  foundation  of  faith  is  according  to  the  gofpel. 
He  muft  grant  the  righteoufnefs  of  Chrift  alone  to  be  an  un- 
failing foundation  for  us  to  build  our  faith  and  hope  upon. 
That  all  of  us  are  under  infinite  obligation  to  come  unto  Chrift, 
believing  him  to  be  the  rock  of  eternal  falvation  ;  although  it  be 
a  fecret  to  us  whether  we  are  elefted  to  eternal  falvation,  or  not. 
He  muft  acknowledge  that  we  can  have  no  evidence  whatever 
of  our  fate  and  happy  ftate  after  death,  any  further  than  we  find 
our  hearts  and  lives  conformed  to  the  gofpel.  And,  he  mult 
acknowledge  that  he  was  led  into  the  fcheme  of  univerfalifm 
through  miftaken  notions.  *  After  all  refearches,'*  that  he  had 
hot  underftood  one  of 'the  firft  principles  of  the  oracles  of  God, "t 
£ ven  the  proper  warrant  and  ground  to  believe  to  life  eternal. 


*  P.  12.  +  Heb. 


am,  &c« 

LETTER 


o£  Vniverfalijm  confounds  and  defiroys  itfrff. 

LETTER     III. 

Dr.  H.  holds  that  all  who  are  impenitent  at  death  are  then, 
regenerated;  this  compared  to  his  rule  of  faith,  and  ta 
oilier  things  in  his  Scheme  ;  aljo  the  abjurd  conjequences 
of this  fentiment. 

My  dear  Friend, 

AS  a  neceffary  article  in  his  plan,  Dr.  Huntington  fuppofes, 
all  who  remain  impenitent  until  death,  then  to  have,  at. 
this  eventful  moment,  regeneration,  repentance,  faith,  and  all  the> 
chriflian  graces  ;  fo  as  to  complete  them  for  heaven.  Reference 
was  had  to  this  in  the  foregoing  letters.  To  fee  its  fevcral  con- 
nections and  confequences,  as  well  as  make  ajulf.  comparison, 
this  fentiment  will  how  be  particularly  confidered. 

The  Reader  is  here  informed,  the  Doctor  makes  no  effential 
difference  between  the  believer  and  unbeliever,  as  to  a  preparation 
for  death  ;  in  his  view,  both  thefe  characters  are  alike  prepared. 

*  Much  is  faid,'  fays  he,  *  about  being  fit  to  die.     There  is  one 

*  fitnefs  and  but  one,  and  that  is  by  no  means  perfonal  ;  bat  in 
c  the  perfecl  character  of  a  covenant  head,  a  vicar,  or  Surety , 
'  in  the  full  atonement,  and  all  perfecl  worthinefs  of  Jefus% 
'  Whatever  difference  progreflive  grace  may  make  between  man, 

*  kind  in  this  life  (and  great  is  the  blejTmg  of  all  thofe  who  are 
'  elected  to  fpecial  attainments  of  grace  in  this  world)  yet  every 

*  one  without  diftinclion,  is  left  utterly  unfit  for  heaven,  fo  long 

*  as  the  foul  is  in  the  body,  an  awful  unclean  thing.  No  un- 
4  clean  thing  mail  enter  into  that  world.     On  the   feparation  '  of 

*  foul  and  body'  and  not  before,  is  any  foul  in  its  own  qualifi- 
6  cations   and   temper  fit;   but  in  a  relative  view,  all,  for  whom 

*  Chrift  died,  are  fo.  Their  garments  are  all  alike  wafhed  and 
'  made  white  in  the  blood  of  the  Lamb. '*— The  notion  of  fome 

*  fitnefs  in  a  firmer  for  heaven,  whether  a  penitent  or  an  impeni- 

*  tent  Tinner,  is  utterly  repugnant  to  UK;  whole  word  of  God.  It 
«  is  built  wholly  on  a  legal  fpirit,  and  on  our  attachment  to  our 

*  old  covenant  of  works.  It  wars  again!!  every  evangelical  mo- 
'  tive  of  comfort  in  our  fouls,  and  obedience  in  our  lives.  It 
'  Hands  in  oppofition  to  an  entire  dependence  on  God  in  Chriit, 

*  and  to  every  moral  virtue. ?i. — Thus,  in  the  itroogeft  terms  the 
Doctor  exclaims  againft  what  is  called  a  preparation  for  death. 
But  Chrift  commands  us,  '  Be  ye  alfo   ready  :  for  in    fuch  an 

*  hour  as  ye  think  not  the  Son  of  Man  ccmeth.  Matt.  XXIV. 
'44.  SomDeut.  XXXII. '29.  O  that  they   were  wife,  tha| 

they 
*  P.    D.3-  *  p-  *Mi  »9«- 


Univerfalifm  confounds  and  dejlroys  it/elf,  39 

ihty  underftood  this,  that  they  would  confider  their  latter  end ! 
Had  Dr.  H.  mown  in  what  particular  things  both  '  the  penitent 

*  and  impenitent  are  utterly  unfit  for  heaven,'  he  would  then 
have  given  fome  light  on  the  fubjech  But  lumping  things  to- 
gether, as  he  here  does,  is  an  unpardonable  fault.  Rejecting, 
every  kind  of  diftin&ion,  and  making  thefe  rwo  characters  agree 
in  all  refpe&s,   is  fuited  to  miflead  '  the  unlearned  and  unliable, 

*  that  they  might  wreft  the  fcriptures,  unto  their  own  deftruc- 
tion.'  In  point  of  merit,  or  in  the  view  of  law  and  juftice  only, 
there  is  no  difference  between  the  believer  and  unbeliever.  On 
this  ground,  the  latter  is  as  fit  for  heaven  as  the   former.     So, 

*  no  unclean  thing  fhall  ever  enter  into  heaven  ;  and  believers 
have  a  great  (hare  of  moral  uncleannefs,  while  in  the  body. 
But  does  this  argue  no  difference  of  any  kind  between  him  who 
has  prevailing  love  to  God,  and  him  who  fays  in  his  heart,  No 
God  ?  Does  this  argue  no  difference  between  that  faithful  fer- 
vant  who  is  watching  and  waiting  the  coming  of  his  Lord, 
longing  to  depart  and  be  with  Chrift  ;  and  that  evil  fervant  who 
begins  to  fmite  his  fellow  fervants,  and  to  eat  and  drink  with  the 
drunken  ?  Again,  is  a  humble  dependence  on  the  righteoufnefs 
of  Chrift,  for  pardon  and  acceptance  with  God  ;  is  this  •  huild- 
'  ing  wholly  on  a  legal  fpirit,  and  on  our  attachment  to  our  old 

*  covenant  of  works  ?'  if  fo,  where  is  *  the  great  blefling,'  Dr. 
H.  juft  mentioned,  ■  of  all  thofe  who  are  elected  to  fpecial  au 
■  tainments  of  grace  in  this  world  V 

But  we  here  afcertain  the  Doctor's   fentiment  *  on  the  fepara- 

*  lion,'  when  men  die,  ■  and  not  before,  is  any  foul  in  its  own 
'  temper  fit  to  die,  or  fit  for  heaven.  *  But  in  a  relative  view, 
1  all  for  whom  Chrift  died  are  fo.'  That  is  in  a  relative  view, 
all  mankind  are  equally  fit  to  meet  death,  and  be  taken  to  heaven. 

*  Their  garments  are  all  alike  waihedand  made  white  in  the  blood 

*  of  the  Lamb,'  The  relation  they  all  bear  to  Chrift,  places  them 
all  on  equal  footing.  And  the  great  work  of  fanct.ifi cation,  to 
fit  the  mind  for  heaven,  is  done  for  every  one  of  us  at  death. 
e  A  fpecial  work  of  Chrift,'  he  fays,  '  there  certainly  muft  be  in 
'  death  ;  or  never  one  of  the  mere  human  kind  can  get  to  heaven.' 
— *  The  fame  infinite  mercy,    power,  and  faithfulnefs,   which 

*  can  then  feperate  one  foul  from  all  its  unfitnefs  for  heaven,  cart 
1  another.  Chrift  does  but  a  fmall  part  '  of  his  glorious  work  on 
'  any  foul  in  this  life.  He  gracioufly  begins  earlier  with  fome 
'  than  others  ;  but  he  finifhes  with  all  alike,  evea  at  death. — *  Sin 
'  and  its  attendants  (hall  vex  and  diftrefs  the  wicked  as  long  as 

*  they  live— It  fhall  even  drive  them  to  death,  to  the  king  of  ter- 

rors ; 


4^  htnvcr fair  fin  confounds  and  deft roys  itfelf. 

'  rors  ;  but  no  further.** — Speaking  of  Judas,  our  author  fays, 
'  Every  man  is  a  fon  of  perdition  until  new  born  :  damned  until 
'  regenerated.  Judas  was  a  notable  fon  ot  perdition,  until  his 
'death  ; — even  until  foul  and  body  were  feparated  ;  until  then 

*  a  fon  of  perdition  in  an  extraordinary  degree.'     Paul  was  fo  in 

*  a  wof  ul  meafure  until  he  died,  a  wretched  man  with  a  body  of 
1  death.  Every  man  is  fo,  in  a  fad  degree,  until  the  union  of  foul 
and  body  is  difTolvcd.'T  The  Doctor  goes  on  here,  fo  in  other 
places,  to  fhow  us  that  all  men,  as  well  as  Judas  and  Paul  are 
regenerated  at  the  diffolution  of  foul  and  body.  Paul,  he  fup- 
pofes,  was  comparatively  ox  negatively  regenerated  in  his  ear- 
ly days.  But  Tor  fome  caufe,  which  he  has  not  exprefsly  given, 
lie  fuppofes  Paul  to  need  a  greater  degree  of  fanclifying  grace, 
when  lie  is  positively  regenerated,  at  death,  than  Judas  ftood  in 
need  of,  at  the  fame  awful  moment. 

The  fentiment  we  are  now  upon,the  Doctor  considers  as  highly 
important  in  his  jcheme.  And  truly  it  is  a  turning  point  with  him. 
I  f  it  cannot  be  fhown  from  fcripture,  that  all  impenitent  men  are 
renewed  and  fanctifiedatdeath,his  fcheme  wholly  fails.  We  might, 
therefore,  have  expected  he  would,  in  a  very  particular  manner, 
nave  attempted  to  prove  this  point.  He  has  often  brought  it  into 
view,  often  ufed  words,  that  clearly  imply  it,  and  evidently  pla- 
ces great  dependence  upon  it.  But  has  ufed  no  arguments  di- 
rectly and  especially  in  proof  of  it.  The  arguments  and  places 
of  Scripture  he  ufes,  are  general  ones,  to  prove  all  men  will  be 
faved.  He  firfr.  attempts  to  prove  ail  wrll  be  laved,  and  then 
/•ems  to  take  for  granted,  all  will  be  fitted  for  heaven  when  they 
rfie.  Whereas,  if  this  be  a  fcripture  doctrine,  it  muft  be  clearly 
and  diflintlly  revealed.  And  might  be  eafily  fhown  to  be  con. 
tained  in  the  bible;  that  is,  fometliing  directly  to  the  point.  Becaufe 
it  is  a  point  of  the  firft  importance  to  be  fettled.  The  Doctor 
often  ajferts  things  directly  to  the  point,  but  affertions  are  no 
arguments.  His  treating  things  in  this  lbofe  manner,  gives  ground 
of  fufpicion,  to  fav  the  leaft,  that  he  could  find  nothing  directly 
to  his  purpofe.  And  that  there  is  nothing  in  the  bible  which 
looks  that  way  ;  that  is,  to  prove  directly  that  all  are  made  holy 
and  fitted  for  heaven  when  they  die.  We  mail,  notwithltanding, 
attend  to  fome  of  his  arguments,  at  this  time  ;  to  others  again,  in 
following  fetters. 

*  Repentance,'  he  fays '  is  a  free,  fovereign  gift  of  God  in  Chrift. 
'  And  Jefus  is  exalted  to  grant  this  grace,  juft  as  much  as  the  re- 
*  million  of  (ins,  in  confequence  of  it.  '  He  gives  the  for- 
1  raer,  only  as  the  nsceflary  channel,  or  medium  by  which  par- 

'  doa 
*  P.  r,rc\  204,  f  iQ9r 


Univerfalijm  confounds  and  dejlroys  itfelf.  41 

4  don  and  falvation  can  come  to  the  foul.  The  gift  of  this  grace 
4  (repentance)  is  jufl  as  much  within  his  commiflion,  ^mediator 
4  and  faviour  of  the  world,  faviour  of  all  men,  as  is  the  beftow- 

•  ment  of  pardon  and  heaven.  *  Him  hath  God  exalted,  with 
44  his  right  hand,  to  be  a  prince  and  a  faviour,  for  to  give  re- 
44  pentance  to  Ifrael,  (all  are  (ot  in  union  with  Chrift  by  human 
46  nature,  and  by  covenant)  and  forgi'venefs  of  fins.'*  The  fiift 
part  of  this  argument  is  founded  on  this,  ■  C  irift  is  the  faviour 
4  of  the  world,  and  the  faviour  of  all  men,'  The  laft  part  which 
is  taking  in  the  whole,  refts  on  this,  All  mankind  are  God's 
covenant  Ifrael :  *  All  are  fo,  in  union  with  Canft,  by  human  na- 
4  ture,  and  by  covenant.'  We  fhall  now  proceed  to  examine 
each  of  thefe  by  itfelf. 

Chrift  is  tkt  faviour  of  the  world. — The  term,  worlds  is 
ufed  in  a  great  variety  of  meanings  in  common  language  ;  and 
is  never  diftmttly  underflood,  unlefs  it  be  from  Other  words, 
ufed  in  connection  with  it.  We  likewife  read  in  the  facred 
volume,  *  Betiold,  the  world  is  gone  out  after  him.'t  That  is  a  vuft 
multitude  of  people  went  out  to  meet  Jefus,  when  he  was  riding 
into  Jerufalem.  Which  was,  however,  a  very  fmall  part  of  the 
whole  world. — »*  Love  not  the  world,  neither  the  things  that  are 

•  in  the  world.  If  any  man  love  the  world,  the  love  of  the  Father 
4  is  not  in  him. 'J  This  explains  *  the  world'  to  mean  its  empty 
pleafures,  which  worldly  men  fo  eagerly  purfue. — '  The  Spirit 
4  of  truth  :  whom  the  world  cannot  receive.  '§  Denoting  the  na- 
tive oppofition  of  the  unbelieving  world,  who  cannot,  or  will  not 
love  the  truth. — *  If  the  tall  of  them  be  the  riches  of  the  world, 

•  and  the  diminifhing  of  them  the  riches  of  the  Gentiles.  If  the 
'  carting  away  of  them  be  the  reconciling  of  the  world. '||  The 
world  here  means  the  uncircumcifed  nations,  or  the  Gentiles  in 
general  ;  taken  in  oppofition  to  the  Jews.  In  each  of  the  above 
texts,  the  term  worlds  gives  a  different  idea  from  the  reft.  And, 
perhaps,  thirty  more  instances  of  it  might  be  found  in  the  bible, 
ufed  in  the  fame  manner.  This  argues  that  it  was  neceffary  for 
Dr.  H.  to  have  (hown  us,  in  what  fenfe  C brill  is  the  Saviour 
of  the  world.  Before  he  had  built  an  argument  upon  it,  to 
prove  that  all  men  have  repentance  at  death  ;  he  ought  to  have 
lhown  the  precife  meaning  of  the  expreflion,  with  its  various 
relations  and  connexion  throughout  the  bible.  Inflead  of  this, 
he  has  taken  it  without  any  explanation.  Or  he  has  taken  for 
granted,  from  his  being  ifiled  faviour  of  the  world,  that  he  will 
fave  all  men  with  eternal  falvation  ;  confequently,  will  bring 
all  men  to  repentance. 

F  We 

*  P.  1S7.   t  Jcha  12.  19.  %  \  John  2.  15.  \  John  14.  17.  ||  Rom.  si.  12.  15. 


$2 


Vniverfah/ni  covjounds  and  deftroys  itj'elf. 


We  meet  with  the  cxpreflkm,  'The  faviour  of  the  world,' 
twice  in  the  new  teftainent.  Firit  in  John's  Gofpel,  IV.  42.  '  Now 
'  we  believe,  not  becaufe  of  thy  faying  :  for  we  have  heard  him 
'  oarfelves,  and  know  that  this  is  indeed  the  Chrift,  the  faviour  of 
1  the  world.'  The  men  of  Samaria  faid  this  to  the  woman,  whom 
jefus  converfed  with  at  Jacob*s  well.  Jefus  faid  to  this  woman, 
'  Ye  worfhip  ye  know  not  what :  we  know  what  we  worfhip :  for 
1  falvation  is  of  the  Jews.'  The  way  of  falvation  through  the  Mef- 
fidh,  was  then  taught  only  among  the  Jews.  The  Samaritans,  with 
all  nations  of  the  earth,  were  totally  ignorant  of  this  way  ;  worfhip- 
ing  they  knew  not  what.  But  the  expecled  Mefliah,  he,  who  was 
then  come,  was  bringing  falvation  to  the  Samaritans,  and  to  the 
Gentile  world,  as  well  as  to  the  Jews.  This  was  believed  among 
the  Samaritans.  '  I  know,'  faid  this  woman,  '  that  Meflias  cometh 
'  which  is  called  Chrift  :  when  he  is  come  he  will  tell  us  all 
things.'  In  fulfilment  of  ancient  prophecies,  he  was  expecled 
to  come  not  only  a  faviour  to  the  Jews,  but  a  faviour  to  the 
Gentiles  alfo.  Therefore,  when  the  men  of  Samaria,  on  that 
joyous  occafion,  faid,  *  This  is  indeed  the  Chrift,  the  faviour 
of  the  world  ;:  the  undoubted  meaning  is,  he  is  the  faviour  of 
the  poor  outcaft  Samaritans,  Greeks  and  Barbarians,  the  uncir- 
camcifcd  world  in  general,  as  well  as  the  faviour  of  the  Jews. 
And  the  way  of  falvation  is  now  about  to  be  taught  in  the  hea- 
then world,  as  well  as  in  the  land  of  Judca.  So  that  it  can  no 
more  be  faid,  falvation  is  only  of  the  Jews.  But,  from  that 
icr,  trig  of  Chrift,  '  Salvation  is  of  the  Jews,'  or  the  way  of  falva- 
tion is  taught  among  them,  who  would  think  of  railing  an  argu- 
ment from  it,  to  prove  that  all  the  Jews  will  be  faved  ?  This, 
however,  as  fully  proves  it  as  the  other  expreftion,  '  Chrift,  the 
1  f:\viourof  the  world,'  proves  that  all  the  world  will  be  faved. 
The  former  contains  every  thing  interefting  to  the  Jews,  as  to 
their  eternal  faivatiuu,  which  the  latter  docs,  as  to  the  eternal 
falvation  of  the  world,  or  Gentiles  in  general.  For  the  former  is 
explicative  of  the  latter,  &  the  latter  isjuft  parallel  with  the  former. 
According!'/,  the  apoflle  fays,  We  preach  Chrift  crucified,  unto 
the  Jews  a  ftumbling-block,  and  unto  the  Greeks  loolifhnefs. 
But  unto  them  which  are  called,  both  Jews  and  Greeks,  Chrift 
the  power  of  God,  and  the  wifdom  of  God.'* 

We  again  meet  with  the  above  expreflion,  in  John's  firft  Epif- 
tle,  IV.  14.  •  We  have  [ccn  and  do  teftify,  that  the  Father  hath 
'  fent  the  Son  to  be  the  faviour  of  the  world.'  There  being  no 
words  (landing  in  a  near  connection  with  thefe,  to  help  us  to  their 
diftinft  meaning,  we  muft  have  recourfe  to  other  places  in  the  bi- 
ble. 

*  j.  Cor.  1.  23,  24. 


Univcrfalifn  confounds  and  deftroys  itfelf.  43 

ble.  And  as  this  expreflion  is  not  again  to  be  found,  and  as  the 
world  often  means  the  Gentiles  in  general,  it  is  natural  to  receive 
it  in  the  fame  light  as  ahove.  Yea,  we  cannot  fee  how  it  can  be 
explained  in  any  other  light.  The  expreflion  being  found  only 
twice  in  the  facrcd  book,  and  the  fenfe  given  in  one  of  the  pla- 
ces only,  froiu  its  conn^clion,  this  mull  needs  decide  the  fenfe 
oi  both. 

Befides,  as  it  is  plainly  and  repeatedly  afTerted  in  revelation, 
tlljjtt  part  of  mankind,  J  according  to  their  deeds,'  will  be  made 
miferable  to  eternity,  tjie  phrafe, '  the  faviour  of  the  world/  can- 
not, without  manifeft  violence  to  the  truth,  favour  the  notion  of 
the  falvation  of  all  men.  Viewing  of  it  confidently  with  its  va- 
rious relations,  and  with  the  tenor  of  fcripture,  its  obvious  mean- 
ing is,  Chriit  has  opened  a  glorious  way  of  falvation  to  all  men. 
The  confequence  is,  ',  as  many  as  were  ordained  to  eternal  life, 

*  believed.'     '  The  election  hath  obtained  it,  and  the  reft  were 

*  blinded/* 

The  Doclor  fays  again,  Chrijl  is  the  faviour  of  all  men.  He 
ought  to  have  faid,  God  is  the  faviour  of  ajl  men  ;  as  we  mall 
prefently  fee. — God  may  juitly  be  ftiled  the  faviour  of  all  men, 
and  this  be  far  from  implying  that  he  will  grant  eternal  falvation 
to  all  men.  The  title  of  faviour  is  fometimes  given  to  men.  As 
may  be  feen  in  Neh.  IX.  27,  and  Obad.  21.  God  gave  to  Ifrael 
in  the  time  of  their  judges,  deliverers,  or  faviour s  ;  who  faved 
them,  or  delivered  them  out  the  hand  of  their  enemies.  Pharaoh 
called  Jofeph's  name  Zaphnathpaaneah ;  in  the  Egyptian  tongue, 
this  is,  faviour  of  the  world.  Sp  if  God  delivers,  preferves, 
provides  for,  or  faves  all  men,  while  in  time  ;  he  may  very  fit- 
ly be  called  the  faviour  of  all  men. 

But  let  us  fee  the  whole  of  the  fentenee,  to  which  Dr.  H.  has 
reference.   1  Tim.  IV.    10.     4  For  therefore  we  both  labour, 

*  and  fuffer  reproach,  becaufe  we  truft  in  the  living  God,  who  is 

*  the  faviour  of  all  men,  fpecially  of  thofe  that  believe.'  As 
there  are  fo  many  expreflions  of  the  apoflle's,  and  of  Chrift 
which  affert  the  eternal  mifery  of  fome  of  mankind,  this  muff  be 
limited  to  time  only,  agreeably  to  its  natural  import.  *  For  there- 

*  fore  we,  the  miniiters  of  Chrift,  both  labour  under,  and  fuffer 
1  reproach,  becaufe  we  truft  in  the  living  God.  When  we  have 
1  all  reafon  to  truft  in  him,  who  is  the  preferver  and  difpofer  of  all 
1  men,  fpecially  of  thofe  that  believe.'  This  diftinction  in  fa- 
vour of  believers,  or  between  believers  and  unbelievers,  can  no 
way  be  interpreted  but  according  to  the  words  of  Abraham,  to 
the  rich  man  in  hell :  '  Son,  remember  that  thou  in  thy  lifetime 

'  received!!. 

*  Afts  13.  48  and  Rom,   11,  7. 


44  UnivcrfaliJM  confounds  and  dejlroys  itfelj* 

*  recievedft  thy  good  things,  and  likewife  Lazarus  evil  things  ; 

*  but  now  he  is  comforted,  and  thou  art  tormented.'*  From  the 
kind  preferver  of  men,  even  the  enemies  of  the  crofs,  in  their  life- 
time,  have  their  good  things.  When  they  depart  this  h'fe,  for 
their  abufes  of  thefe  good  things,  *  in  hell  they  lift  up  their  eyes 

■  being  in  toi merits.'  And  how  can  God  be  ftiled  the  faviour 
of  all  men,  fpecially  of  thofe  that  believe  ;  when,  in  this  world, 
the  righteous  have  their  evil  things,  and  the  wicked  their  good 
things  ;  unlefs,  in  the  world  to  come,  the  former  be  comforted 
and  the  latter  tormented  ? 

To  explain  things  in  thatloofe  manner  Dr.  H.  does,  and  God 
may  as  well  be  called  the  dtfiroyer  oj  all  men.  Thus  in  the 
following  words — *  The  earth  and  all  the  inhabitants  thereof  are 

*  diffolved.'t  '  All  nations  compared  me  about :  but  in  the  name 

■  of  the  Lord  will  I  deftroy  them.J  *  Thus  faith  the  Lord  God 
1  of  Ifrael  unto  me,  take  the  wine  cup  of  this  fury  at  my  hand,' 
'  and  caufe  all  the  nations,  to  whom  I  fend  thee,  to  drink  it.  And 
'  all  the  kingdoms  of  the  world,  which  are  upon  the  face  of  the 
1  earth  ;  and  the  king  of  Shefhach  (hall  drink  after  them.  Thus 
'  faith  the  Lord  of  holls,  drink  ye,  and  be  drunken,  and  fpue, 
c  and  fall,  and  rife  no  more.  *  The  Lord  (hall  roar  from  on  high  ; 
e  he  fhail  give  a  fhout,  as  they  that  tread  the  grapes,  againlt  all  the 
'  inhabitants  of  the  earth.  A  noife  fhall  come  even  to  the  ends 
'  of  the  earth  :  for  the  Lord  hath  a  eontroverfy  with  the  nations  ; 
'he  will  plead  with  all  fitfh  ;  he  will  give  them  that  are  wicked 
'  to  the  fword.§     •  When  the  wicked  fpnng  as  the  grafs,  and 

*  when  all  the  workers  of  iniquity  do  flounfh  ;  it  is  that  they  fhall1 
c  be  deltroyed  forever.'||  In  Dr.  H's  loofe  way  of  arguing,  by 
overlooking  the  true  fenfe  of  words,  God  would  here  ieem  to  be 
the  deftroyer,  '  of  all  nations,  of  the  ends  of  the  earth,  of  all  the 

*  kingdoms  of  the  world,  of  all  the  inhabitants  of  the  earth,  and  of 

*  all  flefh.' — e  And  when  all  the  workers  of  iniquity  do  flourifh  ; 

*  it  is  that  they  fhall  be  deltroyed  forever.'  In  his  loofe  way 
of  arguing,  or  rather  perverting,  all  the  human  race,  without  ex- 
ception, are  of  this  character,  workers  oj  iniquity.  For  as  the 
apoftle  fays,  '  they  are  all  gone  out  of  the  way,  they  are  together 

■  become  unprofitable  ;  there  is  none  that  doeth  good,  no,  not 
'  one.'  All  therefore,  in  Dr.  H's  perverfe  way  of  fpeaking,  are 
workers  of  iniquity,  and  to  be  deitroyed  forever.  Thus,  has  he 
fet  the  example  to  make  God  the  dejlroyer  of  all  men,  as  well  as 
the  faviour  of  all. 

Infpiration,  however,  has  folemnly  cautioned  us  to  make  a 
difference  between  the  precious  and  the  vile.     Such  as  will  not 

turn 

*  Luke  iG.  25.  +  Pfal.  75  3.  %  Pfe'-  n8.  10  S  Jcrcm.  45.  15,  96—3*  fj  Pfci  92  V 


UniverfaUfm  confounds  and  deftroys  iife.lf.  45 

turn  from  their  iniquity,  but  perfevere  in  it  till  they  die,  and  die 
in  their  own  corruption;  thefe  will  God  deftroy  forever.  But 
fuch  as  turn  from  their  evil  ways,  or  the  righteous,  he  will  guide 
them  with  his  counfel,  and  afterward  receive  them  to  glory. — 
We  now  come  to  the  laft  part  of  the  Doctor's  argument. 

All  mankind  are  in  union  with  Chrift,  by  human  naturz, 
tind  by  covenant. — This  is  here  introduced,  to  be  kept  in  mind 
while  we  examine  the  other  parts  of  his  fcheme  ;  which  will  give 
opportunity  to  fee  the  amount  of  his  notion  of  union  of  all  men 
with  Chrift.   Letter  IX.  Part  I.  is  defigned  for  this  purpofe. 

Another  argument  Dr.  H.  ufes,  to  prove  that  all  have  repent- 
ance at  death,  <f  not  before,-  is  this  ■  •  The  prayer  of  Ciiiift  is 
'  efficacious,  fjim  the  Father  heareth  alway.'  He  here  goes  on 
to  afTert  that  Chrift,  while  expiring  on  the  crofs,  prayed  for  the 
pardon  and  eternal  life  of  Judas.  Pilate,  Herod,  the  chief  priefts, 
and  all  his  crucifiers.  Then  adds,  *  in  this  prayer  which  the  Fa- 

*  ther  certainly  heard,  (as  he  does,  alway  without  afingle  excep- 
tion) Jefus  comprehended  every  (inner  in  the  world;  for  every 

•  fin  doth  crucify  the'Son  of  God.     By  this,  and  his  other  eU 

•  feclual  interceffioris,  he  allured  the  promifed  grace,  to  take 
'  hold  of  their  hearts  in  his  own  time.?* 

The  Duftor  refts  the  whole  on  the  prayer,  Chrift  made  in 
thefe  words  :  ■  Father,  forgive  them  ;  for  they  know  not  what 
4  they  do.'t  It  is  here  remarkable,  Chrift  does  not  pray  for  their 
repentance  ;  or  his  words  do  not  exprefs  it.  Neither  does  this 
prayer  give  ground  of  proof,  that  they  will  one  of  them,  who 
crucified  him,  ever  have  repentance.  It  gives  ground  to  hope 
for  the  repentance  of  fome  of  them,  and  many  of  them  ;  but  no 
folid  proof.  They  might  ail  of  them  never  have  repentance, 
and  at  the  fame  time  this  prayer,  for  ought  we  can  fay,  be  literal- 
ly anfwered  ;  according  to  (imilar  examples  in  fcripture.  There 
are  two  kinds  of  forgivenefs.  One  connects  with*  or  includes 
repentance  and  eternal  life  ;  but  the  other  does  not.  A  notable 
inftance  of  this  latter  kind  of  forgivenefs  we  find  in  Numb.  xiv. 
For  Ifrael's  aggravated  rebellion,  related  in  this  chapter,  God 
was  juft  about  to  confume  the  whole  congregation,  in  a  moment. 
Therefore  Mofes  cried  unto  the  Lord,  and  in  behalf  of  the 
redeemer,  faying,  ■  Pardon,  I  befeech  thee,  the  iniquity  01  this 
'  people  according  unto  the  greatnefs  01  thy  mercy,  and  as  thou 

*  haft  forgiven  this  people,  from  Egypt  even  until  now.  And  the 
'  Lord  faid,  I  have  pardoned  according  to  thy  word.'  It  is  cer- 
tain this  pardon  does  not  prove  that  thefe  rebels  had  repentance, 

or  ever  will  have.     Many,  of  them  died  with  the  fame  rebellious 

hearts, 
*  P.  1  eg.  +  Luke  23.  34. 


46  Univerfali/m  confounds  and  jejlroys  iljetf, 

hearts,  and  wen?  made  mifcrable  forever.  But  God  fo  far  par,. 
doned  them,  as  not  to  finite  them  with  the  pcflilence,  or  diiin- 
Kent  them.  He  fo  far  pardoned  them,  as  not  to  make  of  them,  at 
that  moment,  a  monument  of  divine  vengeance.  He  fo  far  par- 
doned them,  as  to  give  them  a  further  day  of  grace.  A  very  in- 
tereffing  pardon  indeed.  So,  in  anfwer  to  the  prayer  of  his  dear 
Son,  God  pardoned  all  thofewho  imbrued  their  hands  in  his  blood  ; 
excepting  Judas  who  was  then  beyond  the  reach  of  prayer.  God 
iiaved  his  jufhee,  the  cup  oi  his  fury  was  not  poured  upon  them, 
23  it  often  had  been  on  others,  in  cafes  far  lefs  provoking.  And  thefe 
crucificrs,  and  murderers  oithe  Son  of  God,  not  only  had  their 
lives  fpared,  but  a  molt  eminent  day  of  falvation  allotted  them. 
Which  was  a  very  interelting  pardon.  Hence,  we  may  allow 
Chriil's  prayer  to  have  included  all  his  crucifiers,  who  werethen 
^live  :  and  that  it  was  literally  anfwered  ;  and  this  be  no  kind  of 
proof,  in  it  fell,  that  they  all  had  or  will  have  repentance  unto  fal- 
vation. We  are  warranted  to  fay  this  from  the  above  example 
in  Numb,  xiv,  and  many  others  that  might  be  cited. 

The  plea  Chrift  ufes  in  this  prayer,  will  alfo  help  to  underftand 
if.     '  Father,  forgive  them  :  for  they  know  not  what  thev  do." 
Their  ignorance,  or  becaufe  tire  great  body  of  them,  at  leaft,  knew 
not  what  they  did,  is  the  burden  of  the  plea,  why  they  mould  be 
forgiven.     This  implies,  that  had  they  known  Chrift  to  be  the 
Son  of  God,  no  fuch  plea  could  have  been  made  in  their  favour. 
Or  fhould  they,  after  full  conviction  ontheir  minds  that  he  is  the 
^rue  Mcfliah,  juftify  themfelves  for  the  horrid  deed  of  putting 
liim  to  death,  they  would  then  be  guilty  of  that  wilful  fin,   for 
which  *  there  remaineth  no  more  facrifice.'     The  apoffle  John, 
fays,  referring  to  the  fame  fin,  *  There  is  a  fin  unto  death  :   I  do 
*  not  fav  that  he,'   a  chriftian  brother,   '  mall  pray  for  it.'     The 
apoille  Paul  fays  to  Timothy,  '  I  obtained  mercy,  becaufe  I  did 
'  it  ignorantly  in  unbelief.'     Implying  that  had  he  gone  on  with 
his  eyes  open,  to  wafte  and  dcllroy  the  church  oi'  God,  he  mult 
have  been  beyond  the  reach  of  divine  mercy.  Becaufe  he  com- 
mitted thofe  enormous  deeds,  in  a  hate  of  blincinefs  or  unbelief, 
he  therefore  obtained  mercy.     Thefe  things  flrongly  argue,  tliaft 
the  fame  deeds  againft  Chrift  or  his  people,  don-_  with  full  con  - 
viftion  and  ktiittaledge  of  the  truth,  amount  to  bUfphcmy  againlt 
the  Holy  Ghdft.     For  which  there  is  no  forgivenefe,  neither  in 
this  World,  neither  in  the  world  to  com...     It  will  hereafter  be 
fho*vn  that  foffle  of  the  Jews  did  commit  this  ho,  tor  which  they 
werfe  never  forgiven.     Therefore,  this  prayer  of  Chrift,  inltead 
«f  affurlng  the  proimfed  grace  to  take  hold  of  every  (inner  in  ths 

world; 


Univerfalifm  confbunds  and  dtftroys  itftlf.  47 

world,  immediately  brings  into  view  the  unpardonable  fin  : 
Which  gives  a  conclusive  argument  for  the  endlefs  rnifery  of 
fome  of  mankind. 

Again,  John  xvii.  9.  determines  the  point  we  are  now  upon; 

*  I  pray  for  them  :   I  pray  not  for  the  world,  but  for  them  which 

*  thou  halt  given  me  ;  for  they  are  thine.'  On  which  we  remark. 
1.  Chrift  here  gives  an  example,  mowing  how  he  ever  lives  to 
intercede  for  thole,  given  to  him  by  the  Father.  2.  He  makes 
two  dalles  of  men.  '  I  pray  foi  them.'  The  them  make  one  clafs. 
1  I  pray  not  for  the  world.'  The  world  is  another  clafs,  diftincl 
from  the  fir  ft.   Chrift  repeats  the  diftincf  ion  :  *  but  for  themwhich 

*  thou  haft  given  me.'  Not  for  the  world,  butjor  them  thou 
haft  given  me :  which  is  a  double  diftinction,  and  as  plain  as 
words  can  be.  See  alfo  v.  6.  preceding.   *  The  men  which. thou 

*  gave  ft  me  out  of  the  world.'  If  thefe  men  are  taken  out  from 
others,  others  are  Hill  left,  which  makes  two  claries.  To  deny 
there  are  here  two  diftinct  clalTes,  is  throwing  things  into  fuch 
confufion,  as  to  leave  no  ground  of  proof  that  any  will  be  faved. 
3.  For  one  of  thefe  clafles  of  men  Chrift  prays,  and  for  the  other 
be  does  not.  4.  He  explains  who  thefe  are  among  men,  for  whom 
he  prays,  '  Neither  pray  I  for  thefe  alone,  [thefe,  who  were  then 
'  in  being)  but  for  them  alfo  who  fhall  believe  on  me  through  their 

*  word.'  v.  20.  And,  in  another  place,  for  all  whom  the  Father 
has  given  him  he  promifes,  that  his  grace  fhall  caufe  them  to,  come 
to  him,  or  believe  in  him.  5.  He  explains  who  thefe  are,  he  does 

not  pray  for.     And  they  are  the  world ;  fuch  as  hate  him.     '  If 

*  the  world  hate  you,  ye  know  that  it  hated  me  before  it  hated  you.'*' 
That  is,  they  live  and  die  with  this  character.  6.  The  burden  of 
Chrift's  prayer,  for  this  clafs  he  prays  for,  is  their  eternal  life. 
But  as  he  does  not  pray  for  the  other  clafs,  fo  he  does  not  pray 
lor  their  eternal  life. 

From  which  it  is  clear,  that  part  of  our  fallen  race  is  given  to 
Chrift,  in  a  diftinct  fenfe  from  the  world  in  general.  All  are  giten 
to  him  in  this  fenfe,  that  he  might  do  with  them  according  to  his 
will.  But  a  certain  part  is  given  to  him,  that  he  might  give  to 
them  eternal  life.  It  is  alfo  clear,  there  is  a  felecl  number  for 
whom  Chrift  prays,  in  a  diftincl  fenfe  from  what  he  does  for  the 
world  in  general.  He  prays  for  all,  that  ju flic e  might  be  fufpend  - 
ed  ;  whenever  this  is  done  for  them.  But  thofe  given  to  him  by 
the  Father,  that  he  might  give  to  them  eternal  life,  he  prays  for 
their  repentance  and  fanctifi  cation.  On  the  contrary,  thofe  not. 
given  to  him  in  this  diltinet.  fenfe,  he  does  not  pray  for  their  re-- 
pentance  and  fanctification.  Of  courfe,  thefe  never  will  have  re  . 
peutaiice.  Univerfclills 

*  John  15.  18. 


^8  Vnivtrfalijm  confounds  and  dejlroys  it/elf. 

Univerfalifts  would  evade  the  force  of  this,  by  faying,  all  are 
given  to  Chnft,  in  fuch  manner  as  he  is  engaged  to  give  to  them 
eternal  life.  But  this  is  only  taking  for  granted,  what  lies  on  theru 
to  prove.  They  again  urge  John  xvn.  21,  23.  '  As  thou,  Father, 
'  art  in  me,  and  I  in  thee,  that  they  (his  diiciples)  alio  may  be  one 
'  in  us  :  that  the  world  may  believe  that  thou  hail  .ent  me.  I  in 
'  them,  and  thou  in  me,  that  they  may  be  made  perfect   in  one  ; 

*  and  that  the  world  ?nay  know  that  thou  halt  fent  me  :'  Pretend- 
ing Chnft  here  prays  that  the  whole  world  might  know  and  be- 
lieve in  him,  in  fuch  manner  as  to  be  Caved.-*-  To  anfwer  this, 
there  are  two  kinds  of  belief,  and  two  kinds  of  knowledge. 
Wicked  men  may  believe  as  devils  do,  and  they  may  know  the 
Father  has  fent  the  Son  ;  and  this  only  enhance  their  torment  in 
hell.     This  point  is  further  difcuffed  in  Let.  Ill,  IV.  Part  IV. 

Mow  Dr.  H.  could  advance  this  fentiment  directly  againfl 
the  words  of  Chrift,  is  left  with  his  advocates.  Chnft  folemn- 
ly  appeals  to  God  the  Father  as  witnefs,  that  he  does  not  pray 
for  the  eternal  life  of  fome  part  of  the  human  race.  Which  is 
declaring  that  his  grace  never  will  take  hold  of  their  hearts,  to 
lead  them  to  repentance.  And  unlefs  this  grace  does  take  hold 
of  their  hearts,  it  is  certain  they  will  not  come  to  Chrift.  But 
will  die  in  their  rebellion,  and  '  utterly  penfh  in  their  own  cor- 

*  ruption.'t  *  His  bones  are  full  ot  the  fin  of  his  youth,  which 
'  fiiall  lie  down  with  him  in  the  duil.'J  In  the  fame  manner 
will  tbey  rife  at  the  laft  day.  And  at  the  day  of  Judgment  two 
clafles  of  men  will  ftand  before  their  Judge.  Thofe  on  the  left 
hand  will  fhow  decided  marks  of  impenitence,  by  attempting  to 
luftify  themfelves.  As  in  Matt.  xxvi.  44.  '  Lord,  when  Taw 
*6  we  thee  an  hungred,  or  athirft,  or  a  ftranger,  or  naked,  or  fick, 
'  or  in  prifon,  and  did  not  minifter  unto  thee  ?'  Exactly  the  fame 
felf-j unification  men  plead  in  this  world.  But  what  can  give 
ilror.ger  evidence  of  impenitence  ?  Again,  vs  24,  25.  '  Lord,  I 
■  knew  thee  that  thou  art  an  hard  man,  reaping  where  thou  hail 

*  not  {own,  and  gathering  where  thou  haft  not  ftrawed  :  And  I 
4  was  afraid,  and  went  and  hid  thy  talent  in  the  earth  :  lo,  there 

*  thou  haft  that  is  thine.'  In  this  fhocking  manner  therefore, 
will  the  wicked  condemn  themfelves,  at  that  day,  out  of  their 
own  mouth.  How  different  is  this  from  the  language  of  that 
clafs  on  the  right  hand  01  the  Judge.  See  v.  37.  '  When  faw 

*  we  thee  an  hundred,  and  fed  thee  ?  or  thirfty  and  gave  thee 
1  drink  ?'  &c.  Frankly  confeiling  they  have  done  nothing  for 
their  dear  Lord,, as  they  ought  to  have  done. 

Dr. 

•  Sec  Mr.  Wincheftcr's  Dialogues,  p.  122.  123.     +  2  Pet,  2.  12.     £  Job  20-  11. 


Vniverfalifm  eonfcunds  and  deftreys  it/elf.  49 

Dr.  H.  attempts  to  efcape  thefe  awful  truths,  by  faying,  •  At 
4  the  great  and  folemn  day/  the  day  of  judgment,  *  character* 
;4  {hall  be  feparated  one  from  another,  as  a  fhepherd  divideth  the 

*  fheep  from  the  goats.'     •  The  character  of  finners  was  alwavft 

*  at  God's  left  hand,  and  always  will  be.'  *  The  character  is  of. 
4  ten  named,  and  the  perfon  omitted,'*  It  is  a  common  thing 
with  the  Do&or,  and  effential  in  his  fcheme,  that  characters,  fep- 
arated from  perfons,  will  arife  at  the  judgment  day,  and  be  judg- 
ed :  the  righteous  chara&ers  welcomed  to  heaven,  and  the  wick- 
ed characters  fent  to  hell.  But  chara&ers,  feparated  from  per- 
fons, can  be  nothing  more  than  fins,  feparated  from  finners  ;  or 
Virtues,  feparated  from  the  virtuous.  This  appears  to  be  the 
Doctor's  idea.     He,  however,   evidently   confounds    himfelf. 

*  Our  bones,'  fays  he,  *  will  be  full  of  the  fin  of  our  youth,  which 
'  will  be  buried  together  wnh  us  irt  the  dufl ;  but  will  not  arife 
'  with  us,  except  in  the  holy  voice  of  law  :  And  in  this  fenfe  all 
'  mankind  fhall  awake  to  (hame  and  everlafting  contempt,  and 
4  abide  fo  forever  ;  but  in  gofpel  language  and  certain  effecl, 
'  all  fhall  awake  to  everlafting  life.'t  Tneir  perfons  will  awake 
to  everlafting  life,  but  their  fins  to  everlafting  contempt.  That 
this  is  his  meaning,  wilL  yet  more  fully  appear.  Their  fins, 
therefore,  awake  *  in  the  holy  voice  of  law.'  7'heir  fins  arife  at 
the  day  of  judgment,  and  ftand  before  the  Judge ;  and,  *  in  the 

*  holy  voice  of  law,'  make  that  plea  of  feif-juftiheation,  as  above 
ftated.     Even  in  the  holy  voice  oj  law  fay  unto  the  Judge,  '  I 

*  knew  thee  that  thou  art  an  hard  man  1'  &c.  Thus  Dr.  H.  to 
complete  his  fcheme,  is  con  (trained  to  make  the  holy  voice  of 
law,  and  fin,  both  fpeak  the  fame  language  !  This  appears  to  be 
the  fole  tendency  of  his  baok,  to  cry  up  fin,  and  to  trample  on 
the  holy  law. 

Though  Dr.  H.  would  reduce  to  nothing,  the  awful  tranfac- 
tionsof  the  great  day  of  judgment,  by  running  them  into  my ftick 
wildnefs  ;  flill  we  have  ftriking  facts  of  the  fame  nature,  every 
day  before  our  eyes.     *  I  knew  thee  that  thou  art  an  hard  man, 

*  reaping  where  thou  haft;  not  fcnvn,  and  gathering  where  thou 
'  haft  not  ftrawed.'  It  is  common  for  finners  to  complain,  that 
God  has  not  given  them  an  heart,  to  fear  and  love  him  :  mean- 
ing, at  the  fame  time,  to  exculpate  themfelves,  and  caft  the  blame 
«m  God.  Not  thinking  how  they  *  do  always  refifl  the  Holy 
■  Ghoft.'J 

Before  we  proceed  to  the  principal  things  intended,  we  muft 
notice,  Dr.  H.  holds  that  repentance  and  regeneration  take  place^ 
in  the  hearts  of  finners,  while  foul  and  body  are  one.     Or  forafc 
G  things 

•  f  €6,  167,  168,  t  P,  aoS.  I  A£s  6.  $u        * 


£©  Univerfalijm  confounds  and  deftreys  itfelf. 

things  in  his  book  certainly  imply  this.  Although  he  has  fixej 
Upon  the  time  at  the  parting  moment  ;  ftill  he  muft  grant  it  to 
be  while  foul  and  body  conftitute  one  diffin£l  agent.  Elfe  he 
tnuft  aflign  a  probationary  ftate  and  feafon  of  grace  in  the  next 
world  ;  or,  at  leaft,  a  fort  of  purgatory,  a  half  way  place  between 
earth  and  heaven.  This  he  utterly  rejects.*  And  this  would 
make  an  entire  alteration  in  his  fcheme.  He  a!fo  fays,  *  We  are 
'  plainly  taught  in  the  word  of  Go\  thar  every  fcul  goes  imme. 
4  diately  after  death,  into  an  eternal  fixed  ftate  ;  which  never 
*  more  admits  of  an  alteration,  but  in  progreflive  degree.'t  If 
the  foul  goes  immediately  after  death,  into  this  ftate,  then  cer- 
tainly the  great  work,  he  tells  of,  muft  be  done,  while  foul  and 
body  are  united.  As  another  conclufive  evidence  of  this,  he 
bolds  that  every  one  will  receive,  in  the  next  world,  according 
to  the  things  done  in  his  body 4 

At  length,  my  Friend,  we  are  ready  to  attend  to  the  principal 
object  of.  this  Letter.  Which  is  to  compare  this  fentiment  of 
the  Doctor's,  that  all  impenitent  tinners  are  regenerated  at  death, 
with  his  rule  of  faith,  and  other  things  in  his  book  ;  alfo,  to  fee* 
the  abfurd  confequences  of  this  fentiment.     And 

l.  His  rule  of  faith  is,  We  have  no  warrant  to  feek  eternal 
life  by  Chrift,  unlefs  we  firft  know  we  arc  elected  to  it.  And, 
as  he  has  made  out  by  his  reafoning,  We  have  nogofpel-warrant 
to  exhort  men  to  embrace  any  one  fpintual  blefling,  till  we  know 
they  are  elefted  to  this  bleiling.  Great  is  the  blefling,  he  fays, 
of  all  who  are  ele£ted  to  fpiritual  attainments  of  grace  \a  early 
life.  But  he  knows  not  that  all  men  are  thus  ele&ed.  Neither 
does  he  pretend  to  know  that  any  one  man,  now  impenitent,  is 
elected  to  repentance  before  his  dying  moment.  It  is  an  eftab. 
lifhed  point  with  him,  that  all  are  ordained  to  it,  by  God,  when 
that  ferious  event  overtakes  them.  Bat  the  great  majority  of 
men,  he  fays,  are  left,  ■  by  the  fixed  decree  of  God,  to  live  un- 
'  der  the  damnable  power  of  impenitence'  all  their  days.  Thefe 
things  are  fairly  contained  in  his  fcheme,  and  not  one  of  them  to 
be  fpared  ;  as  has  been  fhown,  in  this  and  the  foregoing  Letters. 
How  is  it  poflible,  therefore,  for  him  to  preach  repentance,  de- 
claring, Now  is  the  accepted  time,  only  to  fuch  as  are  pafling  out 
of  time  into  eternity  ! 

He  has  fixed  upon  the  period  when  all  are  to  become  true  pen- 
itents, which  is  in  the  lafl  inftant  of  life;  or  the  laft  thought 
while  foul  and  body  are  one.  ■  The  very  moment  before  we  ex- 
*  pirc,'  fays  he,  *  the  befl  do  juftly  cry  out,  O  wretched  men 
1  that  we  are,  we  have  a  body  of  death ! — The  fame  infinite  mer- 

'cy, 

*  Sec  in  P.  205—207.  +  P  204,  i  P.  64,  234,  235. 


Univcrfalifm  confounds  and  deftroys  itfelf.  $\ 

f  cy,  power,  and  faithfulnefs,  which  can  then  feperate  one  foul 
f  from  all  its  unfitnefs  for  heaven,  can  another.'* — This  is  the 
jnoment,  the  moment  of  death,  -md  not  before;  when  the  great 
mafs  of  men  are  to  have  this  great  work  of  grace  done  in  their 
hearts.  The  inftant  before  death,  he  fays,  the  bulk  of  mankind 
are  wholly  oppofed  to  repentance  ;  like  *  the  raoft  abandoned  fai- 

*  lor,  having  his  head  taken  off  with  a  cannon  ball,  with  an  hor- 

*  rid  oath  in  his  mouth. '+ — Now,  when  this*moft  abandoned  fai- 
I  lor's  head  is  taken  off  with  a  cannn  ball,'  then  can  Dr.  H.  fland 
forth  and  exhort  him  to  repentance,  and  not  before.  The  reafon 
is  becaufe  he  does  not  know,  this  abandoned  creature  is  elected 
to  repentance  before  this.  And  if  he  exhorts  finners  to  that  which 
he  does  not  know  they  are  elected  to,  he  exhorts  them  to  make 
God  a  liar,  in  fo  doing  ;  according  to  his  own  words. 

Thus,  the  mighty,  the  boafled  claim  Dr.  H.  affumes  above  all 
cihers,  of  preaching  the  gofpel  to  every  creature,  of  *  pouring  in 
J  this  additional  light,'  £  does  indeed  amount  to  this  :  He  can  flat- 
ter all  impenitent  finners  to  believe  a  lie,  that  they  might  be 
damned.  In  direct  oppoiition  to  divine  truth,  and  to  the  utmoft 
hazard  of  looting  their  fouls  forever,  he  can  flatter  them,  that  they 
will  all  become  true  penitents,  in  their  laft  expiring  moment. 

2.  Dr.  H.  cannot  pray  for  the  repentance  and  fancliii cation  of 
all  men,  to  be  eGecled  by  the  grace  of  God  immediately,  unlefs 
he,  at  the  fame  time,  prays  for  the  immediate  death  of  all  men, 

*  We  pray,'  fays  he,  '  for  the  falvation  of  all  men.      This  wc 

*  ought  not  to  do  without  a  foundation  in  the  word  of  God.     If 

*  God  has  decided  the  point  in  his  word,  that  many  (hall  be  damn- 
'  ed  eternally,  in  their  own  perfons,  we  have  no  warrant  to  pray  as 
'  wedo.'§  He  fays  again,  God  has  decided  the  point  in  his  word, 
that  many  will  remain  impenitent  till  their  death.  Hence  he  has 
no  warrant  to  pray,  confidently  with  his  own  plan,  that  all  men 
might  become  fincere penitents,  before  their  death.  Should  he, 
however,  pray  for  the  immediate  fan  £t  if]  cation  of  all  men,  this, 
in  his  fcheme,  would  include  a  prayer  for  the  immediate  death  of 
all  men. 

God  commands  us  to  pray  fof  all  men.  He  therefore  defign3 
to  fave  all  men.  God  fays '  he  will  have  all  men  to  be  faved,  and 

*  to  come  unto  the  knowledge  of  the  truth.'])  Therefore,  all  men 
will  be  faved.  For  who  can  refifl  the  divine  will  ?  Thefe  things 
form  a  very  material  argument  among  Univerfahfts.  But  this  ar- 
gument proves  too  much,  and  of  coui  fe  proves  nothing.  It  take* 
for  granted,  that  God  always  brings  about  every  thing  he  com- 
mands us  to  pray  for.  Which  is  not  true.   God  commands  us  to 

pray 

•  P   89£.         t  P.  187,         X  P.  i?.         §  P.  :6*.         (I  %  Tim.  *.  * 


£2  Unlverfalifm  confounds  and  deft toys  itfeif. 

pray  for  the  life  of  our  chief  magiftrate.  But  our  chief  magiftrate, 
dies.  God  commands  us  to  pray  for  our  daily  bread.  Could  St. 
Paul  argue  from  hence  that  he  mould  never  fuffer  hunger  ?  Uni* 
verfalifts  feem  to  have  forgotten  one  important  article  of  prayer  ; 
for  which  Chrift  gave  an  example.  '  Father,  ii  it  be  poOible,  let 

•  this  cup  pafs  from  me  ;  neverthelefs,  not  as  I  will,  but  as  thou 
'  wilt.'*  So  that  all  our  petitions  are  to  be  left  with  the  divire 
will. — Again,  the  argument  takes  for  granted  that  God  always  ac- 
complices whatever  he  will  :  making  no  diftinchon  between  his 
preceptive  and  his  decretive  will.  God  wills  that  his  people,  *  with 
'  well-doing,  put  to  filence  the  ignorance  of  foolifh  men.'t  He 
wills  that  his  profefTed  people,  *  no  longer  fhould  live  the  reft  of 

•  their  time  inthenVfh,  totheluftsof  men,  buttothewillof  God.'£ 
Thefe  things  God  wills  and  commands,  but  does  not  in  all  cafei 
determine  them.  And  he  wills  many  things  that  would  be,  in 
themfelves,  well-pleafmg  to  him  ;  which  he  has  not  determined 
fhall  take  place.     Chrift  faid  of  Jerufalem,  ■  how  often  would  1 

•  have  gathered  thy  children  together,  as  alien  doth  her  brood  under 
'  her  wings,  and  ye  would  not  !*§  God  therefore  wills  that  all  men 
fhould  come  unto  the  knowledge  oi  the  truth,  that  they  fhould 
lead  quiet  and  peaceable  lives,  in  all  godlinefs  and  honeily,  in  the 
fame  fenfe  as  he  will  have  all  men  to  be  faved, 

But  according  to  Dr.  H's  doctrine,  we  have  no  warrant  to  pray 
for' all  men,  that  they  may  lead  quiet  and  peaceable  lives,  in  all 
godlinefs  and  honeily,  until  they  are  juft  launching  into  etarnityj 
Becaufe,  as  he  fays,  we  do  not  know  they  are  elecled  ;o  thefe 
gjmcious  exercifes  before  that  time.  The  Doctor  fays,  *  If  it  is 
'certain  that  the  word  of  God,  his  juftice  and'his  glory,  do  af.' 
1  certain  die  eternal,  perfonal  damnation  of  many  ;  we  ought  to 
c  pray  for  that  awful  event,  as  explicitly  as  for  any  thing  elfe.'|j 
In  another  place  he  fays,  ■  The  word  of  God,  his  juflice  and  glo- 
5  ry  do  afcertain,  that  the  great  majority  of  men  do,  and  will  live 

•  under  the  damnable  power  of  impenitence,  till  their  expiring 
'  moment.'  Becaufe  he  is  certain  of  this,  ought  he  to  pray  for 
this  awful  event,  as  explicitly  as  for  any  thing  elfe  ?  And  becaufe 
he  is  certain,  as  he  pretends,  that  all  men  will  have  repentance 
?.t  death,  and  not  before,  fhall  he  pray  for  the  immediate  repent- 

©f  all  men,   and  of  courfe  for  the  immediate  death  of  all 
l.    .t  f  *  But  how  Would  it  (hike  the  minds  of  any  congregation 

•  in  the  world,*  he  adds,  *  to  hear  him  that  leads  in  prayer  crying 
'  mightily  to  God,  that  many,  or  rnoft  of  his  fellow  men,  might 
1  be  the  miferable  viclims  of  his  eternal  vengeance  perfonally, 
'■  in  hell  to  all  eternity.     Many  men  difcern  premifes  well,  but 

1  do 
*  Matt.  26.  39.      +  1  Pet.  2.  *£  and  $  4  2.    $  Ltike  13,  34.      |  P.  161/ 


ifnivcrfalifm  confounds  and  deflroys  itfelf.  £g 

♦  do  not  fee  the  juft  confequence.'*  With  regard  to  one  mar^ 
fae  Do£tor  has  demonstrated  this  laft  expremon. 

3.  The  Doftor  can  adminifter  no  comfort  to  wretched'  Tin- 
ners ;  nor,  with  hope  of  fuccefs,  can  he  ufe  any  means  with 
them  ;  except  it  be  in  that  moment  he  fees  them  paffing  into  e. 
tcrnity.  He  fays  much  about  adminiftering  words  of  confola- 
tion  to  poor  helplefs  tinners,  And  blames  his  opponents  for 
their  cruelty  and  hardnefs  towards  them.  Speaking  of  malefac- 
tors, who  are  about  to  be  h'd  to  the  place  of  execution,  there  to 
<end  their  lives  with  trembling  and  horror,  he  fays,  4  Why  mould 
14  we  grudge  them  the  mercy  and  pity  of  the  Father  ot  their  fpir- 

*  its  ?t  And  many  other  things  ;  intimating  the  cruelty  of  hi* 
cpponents  to  thefe  wretches,  and  how  we  ought  to  fpeak  peace 
dnd  comfort  to  their  fouls.  But  the  Do£tor  can  give  them  not 
the  leafl  i'ohd  comfort,  he  can  fpeak  not  a  word  of  peace  to  their 
fouls  before  their  expiring  moment  comes,  or  till  they  are  indeed 
turned  off  the  gallows.  For  he  fays  thefe  trembling  wretches, 
and  all  others,  who  continue  oppofed  to  the  grace  of  the  gofpel, 
4  can  derive  no  comfort  in  their  own  fouls  from  the  bleifcd  truth 

•  he  maintains  ;'J  meaning  the  bleifed  truth  of  univerfalifm* 
And  he  pretends  to  have  no  evidence  they  are  elected  to  hope  in 
Jefus,  and  rejoice  in  God,  until  the  laft  moment  of  their  lives. 
But  he  mud  have  evidence,  according  to  his  own  fcheme,  that 
the  moment  is  come,  in  which  they  are  elected  to  this  bleffed 
enjoyment  of  God  ;  elfe  he  has  no  right  to  exhort  them  to  it. 
And  if  he  mould  before  this  time  exhort  them  to  it,  in  his  own 
Words,  he  would  exhort  them  ■  to  make  God  a  liar,  in  fo  doing.' 

Thus,  the  Doctor  muff  acknowledge  we  have  full  warrant  to 
exhort,  to  pray,  to  fpeak  words  of  confolation,  even  in  cafes 
feemingly  the  molt  hcpelefs  ;  when  we  are  wholly  ignorant  of 
the  fecret  counfels  of  God  ;  when  we  know  not  whether  thofe 
abandoned  wretches  ■  will  hear,  or  whether  they  will  forbear.'§ 
He  mutt  alio  acknowledge  that  which  isaverv  grievous  eye- fore 
to  him  ;  that  the  ground  and  warrant  we  have  to  exhort  finners 
to  embrace  eternal  life,  is  not  becaufe  we  are  firft  certain  they 
are  elected  to  it ;  but  becaufe  God,  out  of  regard  to  Clin  it's  a- 
tonement,  *  hath  mercy  on  whom  he  will  have  mercy,  and  whom 

*  he  will  he  hardeneth.'||  Thefe  things,  and  others  in  connection, 
he  mull  acknowledge;  or  find  himfelf  cut  off  from  the  ufe  of 
all  appointed  means  ;  even  in  cafes  mod  diftreiTmg  and  pitiful, 
which  call  aloud  for  the  molt  pious  exertions  and  compaffionatc 
feelings. 

4.  A 
f  ?.  i€>.        *  ?.  33a,      %  P.  232.      f,  £zck.  2.  £.      ||  Rom,  ; 


*4  Univerfalifm  confounds  and  dejlroys  itfeif. 

4.  A  threatening  of  temporal  and  untimely  death,  which  is  to> 
be  fet  afide  on  condition  of  repentance,  but  certainly  executepi 
on  condition  of  perfeverance  in  fin  ;  it  is  impofiible  fuch  a 
threatening,  going  on  Dr.  H's  ground,  ever  ihould  be  executed. 
Under  the  Jewdh  difpenfation,  fo  from  Adam  down  to  Chrift, 
there  were  many  divine  threatening  oi  this  nature  :  denouncing 
the  temporal  and  untimely  death  of  notorious  finners,  unlefsthey 
reDented.  But  it  they  repented  they  mould  efcape  the  threaten- 
ing, or  their  lives  ihould  itill  be  continued.  Some  crimes  there 
were,  as  adultery,  fodomy,  murder,  &c.  from  which  there  was 
no  deliverance.  No  deliverance,  that  is,  when  convicted  in  open 
court  of  any  of  thefe  crimes  ;  in  this  cafe  the  Hie  of  the  cnmi* 
iial  mull  go,  as  a  ranfom  for  his  crime.  There  were  other  crimes, 
however,  or  other  cafes,  from  which  they  fhould  be  refcued, 
on  condition  of  repentance,  See  in  Ezek.  xxxiii.  10— 20.  Amoa 
v.  4 — 8,  and  many  other  places.  Chrift  laid  to  the  Jews,  Luke 
xiii.  3.  *  Except  ye  repent,  ye  (hall  all  likewife  penfh.'  Imply, 
ing,  if  they  did  repent,  they  ihould  not  in  like  manner  penfh  : 
fhould  not  die  an  aggravated  and  untimely  death,  as  thofe  Gali- 
leans did,  '  whofe  blood  Pilate  had  mingled  with  their  facrifices.? 

But  if  repentance  takes  place,  as  Dr.  H.  holds  it  dees  with 
every  impenitent  finner,  in  his  laft  thought,  or  that  which  would 
be  his  laft  expiring  thought  without  his  repentance  ;  this  finner, 
having  the  offer  and  prornife  of  life  in  confequence  of  his  re- 
pentance, would  that  iniiant  be  fnatched  trom  death,  or  have  hi* 
life  prolonged.  No  man  can  previously  difcern  between  life  and 
death  ;  or  when  the  finner  enters  upon  his  laft  expiring  groan  or 
thought.  Omnifciency  however  can.  And  one  moment  or  one 
day  is  with  the  Lord  as  a  thou  fan  d  years,  and  a  thoufand  years 
as  one  day.  So  one  thought  in  the  heart  of  man,  as  to  his  being 
pardoned,  is  fubftantially  the  fame  with  God,  as  a  feries  of 
tkought*.  Every  prornife  of  grace  is  made  to  the  finner,  to  be 
fceftowed  in  him,  and  made  fure,  atthe  iniiant  of  his  turningto  God. 

*  Before  they  call  I  will  anfwer,  and  while  they  are  yet  fpeak- 
'  ing,  I  wilihear.'*  The  iniiant  the  firmer's  heart  feels  humble, 
and  he  of  courfe  bows  to  God,  the  whole  fcene  is  reverfed.  He 
then  (lands  upon  the  ground  of  a  juflificdperfon,  all  his  paft  fins 
being  Hotted  out.  'At  what  in [i  ant  I  ihall  fpeak  concerning 
1  a  nation,  and  concerning  a  kingdom,  to  pluck  up,  and  to  pull. 
4  down,  and  to  deflroy  it  :   If  that  nation  againft  whom  I  have 

•  pronounced,  turn  from  their  evil,  1  will  repent  of  the  evil  I 
'  thought  to  do  unto  them.'t  This  muff  apply  to  every  individ- 
ual, as  well  as  to  bodies  of  men,  throughout  the  world.     And  it 

mufi 
*  Iki.  65.  a.  4.  +  Jerem.  18.  7>  8- 


tin  iv  erf  a  lifm  confounds  and  dejlr&y  s  life  If  55 

inuft  apply  in  the  inftant  of  death.  We  have  an  example  to  il- 
luflrate  it,  in  Numb.  xvi.  The  next  day  after  the  awful  deftruc- 
tion  of  Korah  and  his  company,  in  confequence  of  the  people's 
beginning  again  to  murmur,  wrath  went  out  from  the  Lord,  and 
the  plague  began  among  them.  And  no  fooner  could  Aaron  take 
a  cenfer,  put  fire  therein  from  off  the  altar,  put  on  incenfe,  and 
run  quickly  into  the  midft  of  the  congregation,  than  there  *  died 
4  of  the  plague,  fourteen  thoufand  and  leveti  hundred.  And  Aaron 

*  flood  between  the  dead  and  the  living,  and  the  plague  was  ffay- 

•  ed.'  Hundreds^  if  not  thoufands,  were  then  refcued  from  death, 
as  fuddenly  as  one  thought  follows  another.  We  have  other  ex- 
amples of  this  fort  in  the  bible.  But  a  broken  and  contrite 
heart  is  the  facrifice  or  incenfe,  on  the  part  of  the  (inner  :  That 
Which  lays  hold  of  the  infinite  righteoufnefs  of  Chrift,  and  ref- 
Cues  the  finner  from  death,  in  the  fame  fudden  manner.  How  is 
it  poflible,  therefore,  for  men  to  die  with  holinefs  of  heart,  un- 
der the  circumftances  above  ftated  ?  If  God  lifts  up  his  hand, 
if  he  is,  this  inftant,  about  to  give  the  ftroke,  fo  as  to  feparate 
foul  and  body  afundcr,  and  the  tinner's  heart  yields  to  the  terms, 
on  which  his  life  is  promifed  to  be  prolonged,  will  not  God  flay 
his  hand  ?  Has  he  not  promifed  to  do  it,  and  has  he  not  illus- 
trated his  promife  ? 

Granting  therefore,  al  Dr.  H.  zealoufly  pleads,  all  men  do 
become  broken  hearted  before  foul  and  body  are  difunited,  and 
it  is  impoflible  this  conditional  threatening  of  death  ever  fhould 
be  executed.  Dr.  H's  fcheme  therefore  ftands  oppofed  to  the 
providence  of  God.  Yea,  it  is  a  moft  daring  impeachment  of 
divine  providence.  For  more  than  four  thoufand  years  did  God 
threaten  individuals,  cities,  nations,  and  kingdoms,  with  an  un- 
timely judicial  death  ;  giving  them,  at  the  fame  time,  a  fpace  of 
repentance  ;  promifing  them,  if  they  repented,  that  inftant  he 
would  repent  ot  the  evil  he  thought  to  do  unto  them.  The  will 
of  God,  during  this  long  feafon,  was  publickly  made  known, 
throughout  all  the  earth.  As  God  has  executed  his  threatenings 
of  this  kind  again  and  again,  and  from  one  age  to  another  his  cup 
of  indignation  gone  round  among  all  nations ;  this  fentiment  of 
Dr.  H's  does  verily  charge  God  with  a  violation  of  his  promife, 
and  that  he  has  continued  fo  long  in  the  violation  of  it ;  cutting 
off  thofe  who  repent  and  turn  at  his  reproof ;  deftroying  thole 
who  become  righteous,  in  the  fame  manner  as  though  they  per- 
fevered  in  unnghteoufnefs. 

When  men  die  an  untimely  death,  by  the  fword,  famine,  pefli. 
knee,  or  any  other  way,  and  they  have  had  no  exprefs  warning 

from 


j$  Univerfalifm  confounds  and  deftroys  itfelf* 

from  God  that  they  fhould  thus  die,  except  they  repented ;  in  aU 
fuch  cafes  we  cannot  conclude,  from  the  circumftances  of  their 
death,  whether  they  die  with  regenerated  hearts  or  not.  Men  may 
alfo  commit  high  treafon,  murder,  &c.  which  crimes  always  merit 
death,  without  any  conditions  of  paid  >n;  but  as  they  may  improve 
their  fhort  fpace  of  repentance,  relative  to  their  future  ljfe,  they 
may  of  courie  die  heirs  of  eternal  life.  But  if  a  murderer,  who 
v:as  under  fentence  of  death  by  the  authority  of  man,  mould 
have  the  offer  of  pardon  on  condition  of  repentance,  and  we  fhould 
afterwards  hear  that  this  murderer  was  executed  ;  we  mould  nati 
urally  conclude  that  he  died  without  repentance,  that  he  went 
into  eternity  with  murder  in  his  heart.  How  much  higher  evi* 
dence  have  we  when  God  threatens,  and  at  the  fame  time  offers 
pardon  :  God  who  is  infinitely  faithfurHo  his  promifes,  who  a- 
lone  has  the  fupreme  power  of  life  and  death,  who  knows  the 
hearts  of  men,  and  in  this  cafe  deals  with  men,  even  in  this  world, 
according  to  the  feelings  of  their  hearts  :  how  much  higher  evi- 
dence have  we  to  conclude,  therefore,  that  thofe,  who  thus  die 
by  the  execution  of  divine  threatemngs,  have  died  without  re- 
pentance ?  have  gone  into  eternity  with  all  their  crimes  ftill  in 
their  hearts,  which  God  has  charged  upon  them  ?  God  has,  ■  no 
4  plea fu re  in  the  death,'  the  untimely  death,  '  of  the  wicked  ; 
■  but  that  the  wicked  would  turn  from  his  way  and  live.'*  God 
in  ancient  time  fuited  all  his  threatemngs  of  this  kind,  in  the  beft 
manner,  to  excite  the  wicked  to  turn  to  him  and  live—prolong 
their  temporal  lives.  When  the  wicked,  who  were  thus  threat- 
ened,  had  turned  to  the  Lgrd>  although  they  were  then  upon  the 
brink-  of  eternity,  as  near  to  eternity  as  one  thought  is  to  anoth- 
er ;  there  was  the  fame  reafon  they  ihould  be  called  back  from 
eternity,  as  in  any  period  of  their  lives,  their  days  fhould  ftill  be 
prolonged.  Becaufe,  when  the  wicked  had  turned  to  the  Lord, 
his  threatening*  had  then  anfwered  their  natural  import.  This 
fentiment,  that  all  men  do  die  with  penitent  hearts,  muft  of  courfe 
be  given  up.  Which  is  giving  tip  our  author's  whole  fcheme. 
But  if  we  do  not  give  it  up,  we  mull  be  found  fighting  againfb 
the  cleared  light  of  divine  providence.  A  work  fo  daring,  as  is 
fcarcely  to  be  expected  from  the  mod  flupidand  ignorant  among 
the  heathen. 

5.  All  the  awful  threatenings,  in  the  word  of  God,  and  which 
the  Doctor  calls  awful  threatenings  of  vengeance,  of  deftru&ion, 
and  of  death,  to  the  wicked  ;  on  his  plan,  thefe  are  converted  into 
the  moll  endearing  promifes  of  grace  and  falvation.  Thus,  when 
God  threatened  to  deflroy  the  inhabitants  of  the  old  world,  by  3 

deluge, 
»  Ezck.  23.  u. 


Univzrfalifm  conjounds  and  dejlroys  itftlf.  57 

•deluge,  and  fixed  the  time  of  the  expiration  of  an  hundred  and 
twenty  years,  this  was,  indeed,  a  moil  gracious  promife,  that  then 
he  would  brinjr  them  all  to  repentance  and  take  them  to  heaven. 
Alio,  in  Dr.  H's  language,  when  that  moft  furpnfing  meffage  of 
deftru£tion  by  fire  and  bnmftone,  came  to  Sodom  and  Gomorrah, 
|t  was  truly  a  general  proclamation  of  grace  and  falvation.  And 
when  the  angels  fet  themfelves  to  execute  *  the  vengeance  of  eter- 

*  nal  fire'  upon  the  inhabitants  of  thefe  cities,  their  grand  object 
muit  have  been  to  deliver  them  from  '  the  damnable  power  of 

*  impenitence,'  and  take  them  all  immediately  to  heaven  ;  except- 
ing righteous  Lot  and  his  two  daughters.  Divine  truth  informs 
us  '  the  cry  of  Sodom  and  Gomorrah  was  great',  or  it  reached  up 
to  heaven.  Dr.  H.  appears  and  fays,  heaven  heard  their  blaf- 
phemous  cry,  and  fent  and  took  them  all  up  to  the  everlalting 
kingdom  of  glory  !  If  the  reader  will  pleafe  to  turn  to  Gen.  iii.  5. 
he  will  find  language  exactly  correfponding  with  the  Doctor's  : 
4  And  the  ferpent  faid  unto  the  woman,  ye  fhall  not  furely  die'. 

6.  In  Dr.  H's  fcheme,  the  day  of  death  is  eminently  the  day 
of  grace,  and  the  day  of  the  out  pouring  of  God's  Spirit.  When 
death  comes, and  fo  anuredly  as  death  comes  to  every  individual 
mortal,  the  fan&ifying  operations  of  the  Holy  Ghoft  come  with  it. 
This  is  the  doctrine  of  univerfalifm.  Arid  when  any  noted  fea- 
fon  in  which  death  has  been  fpread  through  the  land,  or  through 
the  world,  there  was  then  a  fpecial  out-pouring  of  the  divine  fpir- 
it into  the  hearts  of  men.  But  we  read  in  Gen.  vi.  3.  •  And  the 
*Lord  faid.  my  fpirit  {hall  not  always  ftrive  with  man,  for  that 

*  healfois  flefh  :  yet  his  days  fnali  be  an  hundred  and  twenty  years.' 
According  to  the  tenour  oiferipture;  God  here  warns  the  inhabi- 
tants of  the  old  world,  iE  they  perfevered  in  their  wickednefs,  at 
the  expiration  of  an  hundred  and  twenty  years,  his  fpirit  mould 
no  longer  {hive  with  them  ;  they  mould  be  wholly  given  up  to 
their  own  vile  affections,  and  deftrcyed  in  their  own  corruption. 
Had  Dr.  H.  been  there,  he  would  have  (aid,  *  this  was  a  moil 
'•gracious  promife  ;  and  although  they  perfevered  and  increafed 

*  in  wickednefs,  to  ever  fo  high  a  degree,  the  holy  fpirit  would 
'  not  be  grieved  with  them,  but  would,  at  the  end  of  the  above 
4  period,  eminently  ftrive  with  every  creature,  even  to  the  fanc- 

*  tificationofevery  heart.'  And  when  it  was  faid  of  the  Cana^nites, 
as  in  Jolh.  xi.  20.   '  It  was  of  the  Lord  to  harden  their  hearts, 

*  that  they  fhould  come  again  ft  Ifrael  in  battle,  that  he  might  de- 
stroy them  utterly  ;'  Dr.  H.  would  fay,  *  It  was  of  the  Lord  to 

*  fend  his  holy  fpirit  into  their  hearts,  to  favethem  wholly,  or  to 

*  take  every  one  of  them  to  heaven.'     And  when  jofhua  made 

H  that 


58  Univerfali/m  confounds  and  defrays  itfelf 

that  genera!  (laughter  among  the  Canaanites,  Dr.  H.  would  foy 
that  Jcfhua  was  thereby  inftrumental  of  the  univerfal  out-pouring 
of  God's  fpirit  among  them ;  and  that  God  hardened  their  hearts 
and  brought  them  againft  Jofhua  for  this  end. 

7.  Dr.  H.  cannot  he  in  the  Ieaft  doubt,  he  mutt  certainly  know 
when  to  rejoice  over  repenting  Tinners.  When  •  the  abandoned 
(  failor  whofe  head  is  taken  off  with  a  cannon  ball,  withan  horrid 
1  oath  in  his  mouth  ;'  when  Dr.  H.  is  certain  this  abandoned 
creature  is  dead,  he  is  then  certain  that  he  has  become  a  true  pen- 
itent, and  is  prepared  to  rejoice  over  him  on  this  account.  The 
Do£tor  afks  the  qtieftion,  4  who  dare  fay  of  this  character  when 
1  he  is  dead,  I  am  certain  that  man  mail  burn  forever  in  hell  ?'* 
But  he  is  certain  '  that  man'  is  then  become  a  true  penitent,  and 
gone  to  heaven.  He  is  as  certain  Tinners  are  become  true  peni- 
tents as  he  is  certain  they  are  dead.  Or  he  is  as  certain  when 
finners  are  dead,  they  have  repented  and  gone  to  heaven,  as  he 
2s  of  the  truth  of  divine  revelation.  Therefore,  he  can  have  not 
the  Ieaft  hefitation  when  to  rejoice  over  repenting  finners,  but 
he  lias  the  fame  certainty  of  the  time  when  as  the  angels  in 
heaven  ;  and  that  is  when  finners  go  down  to  the  dead.  Jere- 
miah fays,  '  Oh  that  my  head  were  waters,  and  mine  eyes  a  foun- 
1  tain  01  tears,  that  I  might  weep  day  and  night  for  t'ie  flain  of  the 
*  daughter  or  my  people.'  But  whenfuch  vail  multitudes,  are 
brought  to  repentance,  Dr.  H.  on  this  account,  muff  have  a  day 
of  fpecial  rejoicing. But  it  is  needlefs  to  proceed  any  fur- 
ther, in  mowing  the  abfurd  confquences  which  naturally  fellow 
from  this  fentiment,  that  all  men  die  with  renewed  hearts. 

I  am  <kc, 


«$HJH4»" 


LETTER     IV, 

Dr.  ITs  definition  of  the  Go/pel  compared  to  what  he  fays 
bejel  Judas. 

My  dear  Friend, 

THE  Doctor  calls  the  gofpel  good  news.  Thus  far  we  are 
agreed.  The  wide  difference  lies  here,  he  ftrips  the  gofpel 
of  all  its  threatening*.  '  The  gofpel,'  fays  he,  *  on  whatever  page 
c  of  facred  writ  it  is  found,  either  in  the  old  teftament  or  new  ; 
1  whether  in  types,  facrifices,  prophecies,  epiflles,  or  any  other 
*  way ;  knows  nothing  at  all  of  mifery,  or  torment,  or  the  pun- 

ifhment 
*  P.  i3~. 


Univerfalifm  confounds  ar.d  Jcfiroys  itfelj.  59 

?  ifhment  of  any  creature  under  heaven.  I  {houldhave  faid,  any 

*  mere  cr-eature.'*  He  dwells  much  on  this  idea,  in  many  pla- 
ces in  his  book  :  Abundantly  extoling  the  good  things  the  gofpel 
fpeaks  to  men,  and  all  the  bad  things  it  fpeaks,  all  the  threatened 
evils,  never,  in  the  leaft  degree  come  on  one  of  the  human  race  ; 
but  all  come  on  Chriir.  *  On  this  one  head,'  (on  Chrift  he 
means)  *  the  gofpel  tells  us  of  juit  as  much  indignation  and  wrath, 

*  tribulation  and  anguifh,  as  the  whole  law  of  God  does  from  the 
4  beginning  to  the  end  of  the  bible.  '  But  as  to  any  mere  man, 
'  the  gofpel  fays  not  one  uncomfortable  word;  quite  the  reverfe.'t 

He  alfo  holds  the  revelation  of  the  gofpel,  as  an  outward  mean, 
to  be  very  extenfively  ufeful  to  all  nations,  or  to  the  whole  world 
of  mankind.  His  meaning  is,  all  men  are  enlightened,  retrain- 
ed, and  fitted  for  heaven,  more  or  lefs,  in  proportion  as  they  are 
favoured  with  the  outward  privileges  of  the  gofpel.  He  employs 
ieveral  pages  to  illuftrate  and  confirm  this,  by  comparing  Chrift, 
or  the  gofpel,  to  the  natural  fun.  From  this  illuftration,  the 
following  things  are  here  felefted. 

1.  '  The  natural  fun  revives,  quickens,  and  gives  life  to  all 
'  things  in  the  natural  world  :  So  doth  Chriit  with  regard  to  the 
'  whole  fpiritual  world.'  *  The  natural  fun  is  certainly  and  great- 
'  ly  beneficial  to  the  whole  world  ;  though  not  to  every  part  in 
'  the  fame  manner  and  degree.'     *  It  is  to  be  obferved,  in  gen- 

*  eral,  that  there  is  no  feafon  of  the  year,  no  period  of  time,  no 
1  hour  in  the  ftormy  day,  or  midnight  darknefs,  in  which  any 
\  part  of  the  world  is  left  wholly  without  any  benefit,  or  even 
1  conhdcrable  benefit  from  the  fun.';j:  He  goes  on  to  fhow  how 
the  inhabitants  of  every  climate  have  communication  with  each 
other,  ike.  &c.  fo  that  all  the  world  '  always  have  fome  precious 
1  things  brought  forth  by  the  fun.     Jufl  fo  with  regard  to  the 

*  true  light  which  enlightcneth  every  man  that  cometh  into  the 
4  world.'     '  All  the  human  kind  are  at  all  times  much  the  belter 

*  for  ChrihV§  In  the  fame  connection  he  tells  us,  *  Chriit,  by 
4  his  merciful  energy,  began  immediately  after  the  fall  to  with- 
4  ftand  the  force  of  man's  depravity,  and  has  done  fo  ever  fince, 

*  in  a  greater  or  lefs  degree,  in  all  human  nature,  in  every  child 
4  of  Adam. 'i| 

2.  The  pagan  world  is  benefited  by  the  gofpel,  comparatively, 
as  the  frigid  or  frozen  zones  are  by  the  fun.  ■  The  frigid  zones,' 
he  fays,  •  feem    leaft  of  all  to  feel  the  bie flings  of  that  glorious 

*  luminary  ;  though  they  have  their  day,  and  a  long  one,  and  ma- 
4  ny  other  benefits  derived  from  the  fun. "I  4  Every  part  of  the 
1  pagan  world,  all  nations  of  the  earth  unacquainted  with  divine 

4  revelation 
•P.  4$.     t  P.  43,     J  p.  ^6,  137.    h&ri&.    |F2a4*W     ?  P"  :    ' 


6o  UnivcrfaUJm  confounds  and  dejtroys  itftlf. 

'  revelation  direclly  or  immediately,  have  indirectly  fomethiag 

*  valuable  of  the  lame  light  and  knowledge,  in  various  degrees 

■  and  meafures,  by  connexion  with  the' people  of  God,  more  or 
'  lefs,  by  tradition,  communication,  &c. — There  are  no  people 

*  in  the  world,  but  what  have  fome  religion.'*  *  All  people  know 

■  the  truth  in  fome  degree,  All  are  orthodox  in  fome  points, 
'  and  right  in  fome  mea flue. 't 

3.  '  The  covenant  people  of  God,  under  every  difpenfation, 
c  may  be  compared  to  thofe  climates  and  regions  mofl  peculiarly 

*  under  the  bleilings  of  the  natural  fun  ;'$  or,  ■  the  regions  m* 
'  eluded  in  the  temperate  zones. '^ 

4.  *  Each  of  thofe  parts  of  the  earth,  is  more  blefled  with  the 
c  benign  influence  of  the  fun  at  one  time  than  at  another  ;  and 

*  all  of  them  more  in  the  day  time  than  in  the  night  ;  more  in 
c  the  ferene  and  clear  day  than  in  the  dark  and  gloomy  day.'j| 
Juft  fo,  the  Doctor  hold*,  the  Jewifh  difpenfation  had  its  fupe- 
rior  blefiings,  being  freed  from  night  and  the  dark  and  gloomy 
day.     Thus  he  fays,  '  The  firft  openings  of  divine  revelation  are 

*  iimilar  to  the  firft  ftreaks  of  dawning  day  :  In creating  light  is 
1  like  the  grey  of  the  morning.     *  The  Jewifh  difpenfation  Wiat, 

*  at  firft,  like  the  horizontal  beams  of  the  riling  fun.  As  light 
'  was  added,  under  that  difpenfation-,  the  fun  advanced  towards 

*  the  meridian.      Chnft  and  the  infpired  apoftles,  with  the  light 

*  of  that  time  poured  into  the  world,  may  compare  with  the  fun 

*  in  his-'itrength.'f 

Some  remarks  on  the  above  will  decide  what  is  the  Doctor's 
opinion  and  meaning* 

1.  He  makes  this  comparison  ci  the  fun  with  the  gofpel,  to 
argue  his  main  point,  the  falvation  of  all  men.  This  is  to  be 
kept  in  view. 

2.  He  not  only  holds  the  gofpel  to  be  a  great  blefiing,  in  its 
own  nature  and  tendency,  and  the  great  mean  which  gives  light 
to  our  dark  world  ;  but  all  men  are  in  fa£t  berefited  by  it.  And 
in  fuch  manner  as  to  fit  them  for  falvation,  or  for  heaven  ;  in 
proportion  as  they  have  its  outward  privileges.  Ii  this  be  not 
granted,  his  comparifon  is  loft.  Should  it  be  faid,  his  meaning 
is  that  the  gofpel  natuially  tends  to  the  greateft  good  among  men, 
and  is  really  fuch  when  rightly  improved  ;  but  ii  abu fed,  it  be- 
comes a  ftone  of  {tumbling  and  rock  of  offence  ;  this  would 
make  nothing  for  the  Doctor.  It  would  only  go  to  deltroy  his 
fcheme. 

3.  We  will  refer  back  to  his  own  words.  4  The  natural  fun 
1  revives,  quickens,  and  gives  life  to  all  things  in  the  natural 

1  world  ; 
*  P.  139,  i4°-    +  P-  «4»*     $  p  538-    ^  p   a?7-    1!    *bii-    *  F-  *9& 


Univerfaltfrn  confounds  and  defrays  itfeff.  Gz. 

4  world  :  So  doth  C  brill  with  regard  to  the  whole  fpiritual  world/ 
That  is,  Ghrift  revives,  quickens,  and  gives  fpiritual  life  to  the 
whole  fpiritual  world,  as  the  fun  does  to  all  tilings  in  the  natural 
world.  His  words  cannot  he  taken  in  any  other  ferife.  And 
thefe  words  are  always  ufed  hy  divines  in  this  lenfe.  When  it 
is  faid,  Cnrift  revives,  quickens,  and  gives  lire  to  the  w-hq}eii 
fpintual  world,  it  always  means  that  Chnft  gives  fpiritual  life  to 
the  whole  fpiritual  world.  Which  fpiritual  1  Lie  ever  intends  ho- 
ly hie  ;  efpecially  when  this  is  compared  to  the  natural  life  or 
quickening,  produced  by  the  natural  fun.  The  Do6tor  alio  ex- 
plains it  in  this  manner.     4  The  natural  fun  is  greatly  beneficial 

*  to  the  whole  world  :   Jnfr  fo,  all  the  human  kind  are  at  all  times 

*  much  the  better  for  ChniL'  Their  hearts  are  muck  the  better 
for  what  CKrifl  has  done  for  them.  This  mult  be  his  meanings 
For,  '  Chr lit,  by  his  merciful  energy,  began  immediately  alter 
■  the  fall  towithltand  the  force  of  man's  depravity,  and  has  dens 

*  fo  ever  fmce,  in  a  greater  or  lafs  degree,  in  all  human  nature,, 

*  in  every  child  of  Adam.'  The  Doctor  fays  again,  *  The  influ- 
<  ence  of  the  Second  Adam,  the  Lord  from  heaven,  on  the  hearts 
4  of  men,  has  always  been  fovereign,  and  very  various  ;  as  mucr* 

*  fo  as  the  light  and  influence  of  the  fun  on  the  earth  has  beeri 
'  in  the  various  parts  of  it,  and  inthe  various  feafonscf  the  year: 

*  Yet  all  are  much  the  be.tter  for  the  Sun  of  righteoufnefs.'* 
Thus  he  afferts,  All  men  are  much  the  better  for  the  Sun  e£ 
righteoufnefs,  on  account  of  his  nifiiience  on  their  hearts.  He* 
further  confirms  this  as  we  have  ju.it  feen,  by  faying,  *  All  people 
c  know  the  truth  in   fome  degree.     Ail  are  orthodox  in  feme 

*  points,  and  right  in  fome  meafure.' 

4.  By  the  whole  fpiritual  world,  juft  mentioned,  Dr.  K. 
intends  the  whole  human  race.  The  elecl:  of  God  and  fpiritual 
feed  of  Chrift  is  the  whole  human  race,  as  he  pretends.     4  All 

*  human  nature,'  fays  he,  *  is  his  one  entire  elecl  objtd,  in  union 

*  with  C brill,  as  a  body  with  a  head.'t  Thus  the  whole  fpirit- 
ual world,  the  whole  of  mankind  Chrift  gives  fpiritual  life  to,  as 
the  fun  revives  and  quickens  all  things  in  the  natural  world.  I; 
is  alfo  plain  Dr.  H.  here  intends  all  mankind,  by  the  whole  /ff- 
itual  world,  from  his  faying,  All  the  human  kind  are  at  all  times 
much  the  better  for  Chriit ;  and  on  account  of  the  iufluence 
Chnft  has  on  their  hearts.     But, 

5.  The  fun  gives  life  to  things  in  the  natural  world,  in  pro- 
portion to  the  light  and  heat  it  fheds  upon  them.  So  Chriir,  or 
the  gofpel  gives  fpiritual  life  to  men,  in  proportion  as  its  light 
^hines  more  or  lefs  among  them.     This  is  die  Do&cr's  reafw 

I  »g. 

*  P.  »4*.  *  P.  fe  " 


tv  Vr.iverfaujrn  confounds  and  deftroys  itjelj. 

ing.     He,  however,  makes  this  exception,  that  '  the  temperate 

*  zones  are  moll  peculiarly  under  the  bleffings  of  the  natural  fun/ 
And  the  na:ural  bleffings  of  thefe  climates  he  compares  to  the  fpir- 
itual  bleftings  enjoyed  by  the  covenant  people  of  God.  *  The 
'  covenant   people  of   God,  under  every  difpenfation,   may  be 

*  compared  to  rhofe  regions  mod  peculiarly  under  the  bleffing* 
'  of  the  natural    fun,   or  the  regions   included  in  the  temperate 

*  zones.'  His  reafoning  therefore  comes  to  this,  as  the  fun 
quickens  and  gives  life  to  all  things  in  the  temperate  climates,^ 
fothe  gofpcl  among  the  covenant  people  of  God  gives  fpiritual 
life  to  all  men,  as  its  light  mines  more  or  lefs  among  them.  And 
throughout  the  world,  and  at  all  times,  the  gofpel  has  influence 
on  the  hearts  of  all,  proportionable  to  its  degrees  of  light  among 
them. 

6.  As  the  Jews  were  peculiarly  favoured  with  this  light,  fo  it 
mutt  have  had  influence  on  their  hearts  in  the  fame  proportion. 
From  Mofes  to  Chrift,  the  jews  were  freed  from  night,  and  from 
the  dark  gloomy  day.  The  fun,  Dr.  H.  fays,  *  does  more  good 
'•at  one  time  than  at  another  ;   more  in  the  day  time  than  in  the 

*  night  ;  more  in  the  feren'e  and  clear  day  than  in  the  dark  and 

*  gloomy  day.'  The  Jews,  in  a  gofpel  fenfe,  from  Mofes  to' 
Chrift  had  their  clear  fereile  day.  '  *  The  fir  ft  openings  of  divine 
'  revelation  are  fimilar  to  the  fir  ft  ftreaks  of  dawning  day:  In-' 
'  creating  light  is  like  the"  grey  of  the  morning.  The  Jcwifh 
'  difpenfation  was,  at  firft,  like  the  horizontal  beams  of  the  rifing 
'•fun.  As  light  was  added,  under  that  difpenfation,  the  fun  ad- 
'  vanced  towards  the  meridian.    Chrift  and* the  infpired  apoftles, 

with  the  light  at  that  time  poured  into  the  world,  may  compare 
'  with  the  fun  in  his  ftrongth.'  Thus  far  their  difpenfation,  as 
the  Doctor  aflerts.  It  began  like  the  horizontal  beams  of  the 
rifing  fun,  or  clear  Chining  of  the  rifing  fun.  The  fun  fhed  its 
beams  when  it  firft  roie,  light  was  ftill  added  as  the  fun  advanc- 
ed, till  it  came  to  its  full  ftrength.'  Which  was  one  clear,  in- 
creasing light  or  day,  till  it  comes  to  its  meridian.  But  the  thing 
to  be  noted  is  the  effect  this  light  had  on  their  minds. 
-  As  contradictory  to  the  plaineft  fafts  of  fcripture  as  this  is,  Dr. 
H.  has  fairly  made  it  out  ■  That  the  Jews  not  only  had  one  con- 
tinued day  of  increaling  light,  but  this  light  more  and  more  quick- 
ened, or  gave  fpiritual  life  to  them  ;  all  of  them  without  excep- 
tion, from  the  time  of  Mofes  till  the  coming  of  Chrift.  And  when 
Chrift  came,  they  were  enlivened  and  animated  by  his  light,  fit- 
led  for  heaven,  the  whole  body  cf  them  in  the  moft  marvellous 
jnanner.     We  will  now  take  the  fum  of  his  arguing.     Thefuu 

revives, 


Vnivtrfalifm  confounds  and  dejtroys  itfctf.  dg 

revives,  qhicken5,andgiveslifetotf////»tfgJ  in  the  natural  world: 
So  doth  Chrift  to  the  ''whole  fpiritual  world — All  men  belong 
to  this  fpiritaal  world — All  men  are  thus  revived  &c.  by  Chrift's 
influence  on  their  hearts — All  men  are  thus  revived  according  to 
the  degrees  of  this  light  and  influence  among  them,  or  as  the  light 
of  the  gofpel  mines  more  or  lefs  among  them — The  Jewifti  dif- 
penfation  was  one  continued  increafing  day  of  goipel  light: 
Therefore  the  Jews,  during  the  long  term  of  their  difpenfation, 
were  all  ol  them  reviving  and  preparing  for  heaven  ;  and  more 
fo  as  their  fight  increafed— When  Chrift  and  the  apoflles  preached 
the  gofpel,  it  was  then  in  its  meridian  ftrength  and  brightnefs  : 
Therefore  all  the  Jews  at  this  time  mufthave  had  their  hearts  en- 
livened and  fitted  for  heaven,  in  the  fame  eminent  manner.  Not 
one  individual  Jew  who  lived  in  Chrift's  time  does  the  Doftor 
except.  For  then  how  are  all  men  much  the  better  for  Chrift  ? 
— How  are  the  hearts  of  all  men  much  the  better  for  his  influ- 
ence ? — How  do  all  men  belong  to  the  fpiritual  world  ?  And  how  is 
the  whole  fpiritual  world  enlivened,  as  all  things  are  in  the  natural 
world,  by  the  natural  fun  ? 

Nothing  could  have  been  more  obvious  and  natural  than  for  the 
Poftor  to  have  made  exceptions,  in  the  courfe  of  fuch  a  lengthy 
illuftration  ;  as  well  in  a  natural  as  in  a  fpiritual  fenfe.  The  molt 
tertiie  parts  of  the  earth,  under  the  moil  happy  climate,  often 
bring  forth  only  briars  and  thorns  ;  which  are  fit  for  nothing  but 
to  be  caft  into  the  fire.  The  light  of  the  fun  in  one  cafe  isplea- 
fent  :  '  The  light  of  the  eves  rejoiceth  the  heart.'*  In  another 
cafe  this  light  is  moil  painful.  A  man's  eyes  may  be  in  fuch  a 
difordered  ftate,  as  the  greater  the  degree  of  heat  and  light,  fall- 
ing upon  them,  is,  the  greater  is  his  torment.     *  The  fourth  an- 

*  gel  poured  out  his  vial  upon  the  fun — And  men  were  fcorched 
4  with  great  heat,  and  blafphemed  the  name  of  God.'r  'The 

*  Loud  will  fmite  thee  with  madnefs,  and  blindnefs,  and  afton- 

*  ifhment  of  heart.     And  thou  (halt  grope  at  noon  day,  as  the 

*  blind  gropeth  in  darknefs.f+  ■  The  counfel  of  the  froward  is 
"  turned  headlong.     They  meet  with  darknefs  in  the  day  time, 

*  and  grope  in  the  noon  day  as  in  the  night. '§  Nothing  is  plain- 
er than  that  the  light  of  the  fun  is  the'occafion  of  the  greateft 
temporal  evil ;  fo  the  light  of  the  gofpel  when  abufed  only  en- 
hances one's  ruin.  All  fuch  things  the  Doftor  carefully  avoids, 
in  his  brilliant  illuft ration,  which  he  carries  on  for  feveral  pages. 
He  appears  to  be  neceflitated  fo  to  do. For  ■  the  gofpel,'  he  fays, 
'  knows  nothing  at  all  of  mifery  or  punifhment  to  any  mere  crea- 
4  ture  uuder  heaven.'     All  the  evils  it  threatens  come  on  Chrift. 

Why 
*  Prov.  15   30.         f  Rev.  iG.  8.  9.         }  Dcut.  28.  28,  29.         '-Job  5    1 1 


£-  XJ'iivtrfaliJtn  ednfounds  and  dejzroys  itfelf. 

Why  did  he  not  fay,  all  the  natural  evils,  occafioned  by  the  na^ 
tnral  fun,  come  on  Chnfl  ?  Why  did  he  not  fay,  there  are  no 
"briars  and  thorns ;  no  ficknefs,  pain,  or  death  ;  or  any  evil  under 
the  {{in  ?  Leading  out  all  the  evils  occafioned  by  the  natural 
•fun,  the  D^lorgoe^  on  to  compare  it  tothebleflingofthegofpel. 
But  we  fee  where  his  wildnefs  leads  him.  He  would  fain  have 
the  jews,  every  individual  of  them  at  Chrift's  time,  made,  by 
trite  light  of  the  gofpel,  as  holy  and  happy  as  Adam  was  in  para- 
8ffe. 

ft  is  granted  the  Doctor  may  contradict  this,  perhaps,  in  the 
next  page.  And  lie  brings  up  a  glaring  contradiction  to  it  in  his 
account  of  Judas.     *  Judas,'  fays  he,'  went  to  his  own   place, 

*  to  a  very  horrible  and  ignominious  death,  in  awful  anguifh  and 

*  utter  defpair,  in  his  own  mind.      H:s  foul  went,  perhaps,  to  the 

*  loweft  feaf  provided  for  the  elect  human  race,  bv  him  who 
4  died  for  the  litis  of  the  whole  world  j  to  the  loweft  place  among 
c  all  given  to  Chrift.  Judas  being  one  given  to  Chrift,  as  is  ex- 
'  prefsly  declared.'*— -Judas  went  to  his  own  place,  to  the  loweft 
place  among  all  aiven  to  Chrift.  Here  is  one  certainly  of  the 
human  race,  as  Dr.  H.  Ins  taught  us,  consigned  to  the  loweft 
place  in  heaven  ;  who  w3s  favoured  with  the  meridian  light  of 
Hie  "gofpel.  And  Judas  not  olilv  had  thefc  fuperior  outward 
fclemrrgs,  ^  common  with  the  reft  of  the  Jews,  but  he  was  tak- 
en into  Chrift's  own  family.  He  attended  Chrift  wherever  he 
Parent,  heard  all  his  public  taftrutttoiis,  and  law  all  his  mighty 
works.     He  was  prefect  to  hear  aM  the  private  and  intimate  in. 

-   >ns,  the  prayers,  JlgHs,  and  groans  of  the  blefled  Jefus. 

*  The*  Lamb  of  God,  which  taker  h  away  the  fin  of  the  world,' 
was  cenftant'y  before  his  eyes;  The  r^nd  fclirme  of  divine  grace, 
in  its  utmoft  extent,  Judas  had  an  opportunity  to  learn,  if  any 
one  of  the  forts  of  men  ever  had.   Notwithftanding  all  this,  Judas, 

»ably  to  our  author,  was  degraded  to  the  loweft  feat  in  heav- 
en, there  to  remain  to  interminable  ages.  And,  in  the  Doctor's 
own  words,  '  Good  were  it  for   him,  if  he  had  net-   been  born 

*  that  mah,  or  fuch  a  man.'h     Although  he  here  gives  a  wrong 

■iclion  of  the  text,!  yet  this  is  a  full  concefTion  that  it  would 
have  been  'far  better  for  Judas,  to  have  been  born  in  fome  re- 
mole  part  of  the  earth,  and  fo  lived  all  his  davs  in  the  depth  of 
pagan  darknefs.  He  reprefents  it  alfo,  as"  a  very  kind  providence 
which  ordered  things  in  fuch  manner,  that  Judas  hanged  himfdf 
fo  foon  as  he  did.  *  Even  this  good,  almighty  government  of 
'  Chrift  fo  ordered,  that  he  hanged  himfelf  before  he  had  further 
'  added  to  his  wickednefs.'     It  would  therefore  been  a  great 

mercy 

*  P.  190.  f  P.  £8:.  J  Sec  in  Let.  I.  Part  II. 


Univerfalifm  confounds  and  dejlroys  itfelf.  65 

mercy  to  the  traitor,  if  providence  had  removed  him  out  of  the 
world,  either  by  his  own  hands  as  the  inftrumental  caufe,  or  fomc 
other  way,  before  he  had  ever  feen  God  manifeft  in  the  fleih. 

Bat  Dr.  H.  gives  a  fad  detail  of  the  dreadful  things  Judas 
fuffered  in  this  world.     '  Judas,'  he  fays,  *  was  a  notable  Ion  of 

*  perdition,  (ignally  fo,  a  mofl  miferable,  loft,  condemned  Tinner, 
1  until  his  death  ;  in  perdition  until  that  moment,  even  until  foul 

*  and  body  were  feparated ;  until  then  a  fon  of  perdition  in  an 

*  extraordinary  degree.'*  ■  Judas  was  loft  in  an  awful  manner  ; 
1  he  was  loft  as  an  apoftle  of  Chrift  ;  loft  as  to  all  fervice  in  this 

*  world  ;  loft  with  regard  to  all  his  comfort  on  earth  ;  loft  as  to  all 
'  hope  to  fupport  his  own  foul  here.'     *  Judas  went  to  his  own 

*  place,  to  a  very  horrible  and  ignominious  death, in  awful  anguifh 

*  and  utter  defpair.'*     '  He  indeed  met  with  an  awful  and  aggra- 

*  vated  damnation,  in  the  higheft  fenfe  of  the  term. '+  Dr.  H. 
fcems  to  want  words  to  exprefs  this  higheft  and  mc ft  awful  dam- 
nation, Judas  fuffered  in  this  world. 

But  this  damnation  or  curfe, '  m  the  higheft  fenfe  of  the  term/ 
which  fell  upon  the  fon  or  perdition,  muft  be  included  either  in 
the  law  or  the  gofpel.  The  Doctor  fays,  '  the  gofpel  knows  no- 
'  thing  at  all  of  mifery,  or  torment,  or  the  puniftiment  of  any  mere 

*  creature.'  But  he  muft  now  grant  thai  the  gofpel  makes  pro- 
vifi  n,  or  leaves  room  for  the  curfe  of  the  law  to  take  hold  of 
impenitent  finners.  And  then  it  will  followthatthe  curfe  of  the 
law,  though  wholly  done  away  as  to  believers,  is  in  full  force 
again  It  unbelievers.  Or  at  leaft  it  was  in  full  force  againft: 
Judas.  It  will  alfo  follow  that  the  gofpel  delivers  over 
tranfgrofTors,  or  at  leaft  it  did  deliver  over  one  obftinate  tranf- 
grelTor,  to  the  curfe  of  the  law.  Whether  a  curfe  be  con- 
tained in  the  law  or  the  gofpel,  it  is  equally  againft  the  Doctor. 
His  fcheme,  however,  fhall  anfwer  for  itfelf. — *  What  God  will 
'  infacl  do  with  mankind,'  fays  he,  *  as  united  to  a  mediator, 
— :  Or  how,  in  very  deed,  God  hath  promifed  to  deal  with  man, 
1  in  that  union  with  the  fecond  Adam  :  What  his  condition  fhall 
'  certainly  be,  in  this  life,  and  in  the  life  to  come.  This  I  call 
'  pure  gofpel. 'J  The  gofpel  therefore  he  calls  the  voice  of  fuel. 
'  What  God  will  infacl  do  with  mankind,  as  united  to  a  media- 

*  tor.'     By  this  he  means  all  mankind  ;   for  he  receives  '  the  me- 

*  diatortobein  equal  conne6tion  with  all  human  nature.'  What- 
ever therefore  isfacl,  or  whatever  takes  place  in  the  courfe  of 
providence,  '  in  this  lite,  and  in  the  life  to  come,'  is  the  language 
or  fulfilment  of  *  pure  gofpel.'  But  the  curfe, or,  which  is  the 
fame,  damnation  in  the  higheft  fenfe,  came  on  one  of  the  hu- 

I  man 

**  P.  189,  igq.  f  P.  262.  %  P.  26. 


66  Univerfaiifm  confounds  and  defrays  itfilfi 

man  kind.     This  is  declared  by  Dr.  H.  to  be  a  jail.     There- 
tore  a  curfe  is  contained  in  the  gofpel. 

Thus  far  the  Doctor's  interpretation  of  the  gofpel.  At  one 
time,  it  knows  nothing  at  all  of  the  mifery  of  any  mere  human 
creature.  At  another,  Dr.  H.  is  in  want  of  words  toexprefs  the 
height  of  the  curfe,  which  does  infacl  fall  on  one  mere  human 
creature. 

;hermore,accordingtoDr.  H.  what  enhanced  Judas' wick- 
ednefs, above  all  things;  was  his  livingand  dying  inoppohtion  to 
the  '  blefled  truth'  of  univerfaiifm.  He  had  an  opportunity,  if 
any  of  the  human  kind  ever  had,  to  learn  this  doctrine.  But  he 
die  '  '  in  awful  ahguifh  and  utter  defpair,' — {  left  as  to  any  hope 
1  to  fupport  his  foul  here.'  This  obltinate  and  perfevenng  op- 
pofition  to  the  doctrine  of  univerfal  falvation.  if  the  Doctor's 
words  are  true,  greatly  enhanced  his  fin.  The  Doctor  often  la- 
bours to  (how  the  aggravated  wickednefs  fuch  are  guilty  of,  as  do 
not  embrace  his  fcheme.  And  he  fays,  ,  a  man  is  always  mifer- 
'  able  in  this  world,  in  proportion  to  the  degree  of  wickednefs  that 
-nis  him.'*  Had  Judas  therefore  never  heard  of  the  name 
of  Jefus,  or  had  he  known  nothing  of  the  gofpel,  he  could  not 
have  been  guilty  of  fuch  aggravated  fin,  neither  could  he  have 
been  fubjected  to  fuch  exquifite  torment.  So  that  the  gofpel 
eventually  proved  a  vafl  evil  to  the  fon  of  perdition.  It  certain- 
jv  was,  as  Dr.  H.  fays,  the  great  eft  pofTible  evil  to  him  here  in 
time,  and  a  partial  evil  or  curfe  to  him  to  eternity ;  if  we  allow  a 
privation  or  partial  privation  of  happinefs  to  be  an  evil. 

It  will  here  be  objected  :  Judas  is  perfectly  contented  with  his 
degraded  lot  in  heaven  ;  being  wholly  freed  from  pride  arid  eve- 
iv  impure  emotion  of  heart;  being  perfectly  holy,  and  of  courfe 
completely  happy.  It  will,  notwithstanding,  forever  remain  a 
truth  that  Judas  would  haveefcaped  thofeinexpreflible  evils  here 
in  rime,  and  enjoyed  greater  degrees  of  happinefs  in  eternity,  had 
he  been  all  his  davs  wholly  flint  out  from  the  direct  knowledge  of 
the  gofpel  :  this  mull  be  granted  on  the  ground  of  univerfaiifm. 
And  on  the  fame  ground  muft  be  granted  what  the  apoftle  Peter 
fays,  to  have  its  import  without  end  :  '  It  had  been  better  for  them 
*  not  to  have  known  the  way  of  ri<rhteoufnefs,  than,  after  thev  have 
'known  it,  to  turn  fromtheholy  commandmem  delivered  unto 
them."  And  Dr.,H.  fays  that  there  will  be,  among  the  redeemed 
in  heaven,  great  and  everlafting  destruction.  Thefe  are  liketobe 
made, however,  not  in  favourof  every  one  who  is/  molt  peculiarly 
i  under  the  ble{Tings  ot  fhegofpel.' 

Here  it  will  be  objected  :  The  gofpel  is  in  itfelf  the  greateil 

blcfJing 
*  P.  231l 


Univerfalifm  confounds  and  deflroys  iifelf*  67 

bleffing;  freely  tendering  all  ppfliblc  good  to  wretched  men.  And 
thofethat  obey  it  reap  the  bleffing,  without  any  intermixture  01 
evil.  While  on  the  other  hand,  fuch  as  abufe  its  privileges  fuffer 
the  juft  defert  of  their  Grime.  Hence,  it  is  the  fin  oi  men  and 
iiot  the  gofpel,  that  occafions  all  the  evil  men  fuffer. 

This  objection  virtually  fuppofes  the  gofpel  to  be  in  itfelf  a 
bleffing ;  the  greateft  poffible  outward  bleffing,  having  a  tenden- 
cy to  make  all  men  confummately  happy.  But,  at  the  fame  time, 
it  makes  provifion  for  the  JLift  puniihment  of  fuch  as  wantonly 
abufe  it.  Therefore,  the  gofpel  when  rightly  improved  becomes 
truly  a  bleffing,  to  fuch  as  rightly  improve  it.  But  whenabuf- 
ed  it  eventually  proves  a  curfe  3  or  it  is  the  occafion  of  thegreat- 
eft  curfe  to  fuch  as  abufe  it.  But  this,  if  the  point  be  fettled  as 
to  thejuft  defert  of  fin,  is  giving  up  the  whole  matter  in  difpute 

It  will  again  be  objected  :  Judas,  though  he  endured  fuch 
amazing  fufferings  here  in  the  body,  and  '  his  foul  went  to  the 
1  Ioweft  place  among  all  given  to  Chriil,'  will,  notwithstanding, 
be  completely  happy  forever.  Whereas,  had  it  not  been  for  the 
interpolation  of  the  Redeemer,  and  the  revelation  of  the  gofpel, 
he  rauft  have  been  everlaftingly  miferable  in  hell.  The  gofpel 
therefore  has  proved,  on  the  whole,  a  very  great  bleffing  to  Ju- 
das. 

In  anfwering  this,  the  Doctor  utterly  reprobates  the  idea  of  the 
divine  Being's  forming  a  fyftem  which  is  on  the  whole  good,  or 
good  and  '  glorious  in  the  main.'  He  utterly  abhors  the  idea,  that 
a  Being  unlimited  in  his  perfection  mould  form  a  fyftem  as  good 
as  he  poffibly  could,  according  to  the  nature  of  things.  '  Whence,' 
fays  he,  '  does  the  nature  of  things  originate  ?  Certainly  from 
'  God  and  his  attributes  only.  For  in  that  period  of  duration 
'  when  there  was  nothing  exiftent  but  God,  where  was  the  nature 

*  of  things,  or  the  neceffity  of  nature,  hut  in  God  only  ?  Tofup- 
1  pofe  there  was  any  limitation  upon  the  eternal  Bein^y  when  no 

*  other  Being  did  exift,  is  to  fuppofe  that  his  own  unlimited  attri- 

*  butes  did  limit,  and  let  bounds  to  his  conduct,  or  the  emana- 

*  tions  of  his  infinite  love  and  benevolence.  It  is  to  fay,  that  God 
'would  have  done  better  if  he  could;  but  that  he  could  not: 

*  He  a£ted  out  himfelf  with  as  much  kindnefs  as  he  could,  and 

*  wiffied  to  ha\e  been  more  kind,  had  it  been  poffible  in  the  na- 
1  ture  of  things  ;  that  is,  in  the  nature  of  his  own  perfections, 
'  which  gave  nature  to  all  things  elfe  :  That  his  infinite  wifdom 

*  power  and  love,  could  do  no  better  than  to  exhibit  a  fyliemglo- 
1  nous  in  the.  main  ;  but  at  thecxpenfeof  the  unutterable,  end. 

left 


6S  Univerfalifm  confounds  and  dejlroys  ^fetf, 

'  lefsmiferyof  countlefs  myriads  of  his  own  offspring.  This  lays 
1  a  limitation  on  the  Moll  High,  anfing  from  Ins  own  attfifoutes  ; 
1  becaufe  thence  Hows  the  whole  nature  of  things,  as  their  nature 

*  cannot  flow  from  non-entity. **t  This  very  plaufible  aigume'nt, 
here  deduced  by  our  author  to  difprove future punifhment,  does 
clearly  argue  the  fyftem  formed  by  the  divine  Being,  to  be  in 
even-  fenfe  unlimited  :  Or  fuited  not  only  to  thehighefl  good  of  ra- 
tional creatures  in  general,  but  to  the  higheft  good  of  each  indi- 
vidual. And  this  the  Doctor  further  confirms,  in  thefe  words  : 
'  All  the  evil  of  every  kind  that  hath  ;  exifled,  or  fball  ex; ft  is 
'real  good   in  the  whole   connection;  not  only  to  thejfyfteirt 

*  in gentral%  but  to  every  individual  in  it,  capable  of  rational 
'  happinefs.'i  ' 

From  thefe  quotations  and  other  things  in  his  book,  Dr.  H. 
appears  to  improve  this  argument,  drawn  from  the  divine  attri- 
butes, as  a  ground  work  on  which  he  very  much  builds  his  fchemc. 
Agreeable  to  Dr.  H.  therefore,  as  the  attributes  of  Deity  are  Un- 
limited, fo  the  fyftem  of  rational  created  beings  cannot  be  con. 
fidered  as  limited,  or  good  in  the  main,  neither  in  a  collective  nof 
individual  fenfe.  But  the  higheff  good  of  each  individual  rauft 
be  promoted  and  fecured,  as  well  as  the  higheft  good  of  the  whole. 
And  even  in  fuch  manner  as  that  all  the  evil  of  every  kind  '  that 

*  hath  ever  exifled,  orfhall  ex;ft,  is'  real  good  in  the  whole  con- 
'  hection  ;  not  only  to  the Jyjtem  in  general,  but  to  every  indi- 
■  vidual  in  it,  capable  of  rational  happinef?.'  To  fay  then,  as 
the  above  objection  does,  The  gofpel  was,  in  a  partial  view,  or 
in  the  main,  a  blcfling  to  Judas,  is  a  drre6t  contradiction  to 
one  of  the  Doctor's  leading  principles.  And  however  he  may 
plead,  that  Judas  could  not  have  been  faved  had  it  not  been  for 
the  interpoution  of  the  Mediator,  but  muff  have  been  miferable 
without  end  ;  yet  he  mull  grant  it  would  have  been  far  better  for 
the  fori  of  perdition,  had  he  been  all  his  days  involved  in  p^an 
darknefs.  Why  then  did  not  'the  unreftrained  power,  wifdom 
'  arid  goodnefs  of  God' confine  Juda<,in  fomedark  corner  of  the 
eaitti  ?  And  how  is'  all  the  evil  of  every  kind  that  hath  ever  ex- 
'  ii'ted,  or  fhdll  exift,  a  real  <;ood  to  every  individual ;'  if  the  foil 
Of  perdition,  after  he  has  fuffered'  damnation  in  thehighefl  fenfe,' 
be  degraded  to  the  loweft  feat  in  heaven  ?  He  was  elecfed,  by 
the  Saviour  himfclf,  a  candidate  for  one  of  the  higheft  featsinhea- 
vcn.     But  if  '  he  was  loft,'  as  Dr.  H.  fays,  '  with  refpeel  to  the 

*  proper 

*   P.  296,  297.     +   In  this  fpecinus  way  of  rrguing,    Dr.  H.  might  as  well  go  on 
to  prove  the  cre.iteo"  fyftem  to  he  infinite,   becaufe  God  is  .infinite.     Ethan  Allen  at- 
tempts to  prove  that  creation  is  eternal,  becauic  God  is  eternal.     See  Grades  of  reafcjtt 
the  head  of  creation's  being  eternal.  J  P.  298. 


Univer/aUfm  confounds  and  dsftroys  ilfclp,  C9 

'  proper  feat  of  one  of  the  twelve  apoftles  in  the  world  to  come, 

*  and  with  refpefi  to  that  dignified  lor,  in  this  world,  which  Mat  - 

*  thiastook  in  his  place,'*  and  appointed  '  to  the  loweft  place 
'  among  all  given  to  Chrift  ;'  certainly  he  was  loft  with  refpeft 
to  a  very  great  degree  of  eternal  happinefs  and  glory*  His  tall 
was  great  indeed.  Indeed  if  he  fell  from  the  higheft  to  the  lowcib 
feat  in  heaven,  as  is  exprefsly  aiierted  he  did,  this  does  as  truly 
break  in  upon  our  author's  unlimited  plan,  as  though  he  had  fal- 
len to  the  loweft  place  in  hell.  When  one  falls  from  ten  degrees 
of  happinfs,  the  fall  is  as  great  as  when  another  falls  ten  degrees 
lower  in  mifery.  But  when  one  falls  ten  degrees  lower,  ether 
from  happinefs  or  into  mifery  ;  by  the  fame  rule  he  may  fall 
twenty,  provided  he  deferve  thus  to  fall.  If  one  falls,  however, 
fen  degrees,  there  muff  be  a  firm  foundation  on  which  he  can  reft, 
to  prevent  his  tailing  ft  ill  lower.     If  therefore,  *  Judas  by  tranf- 

*  greffion  fell'  from  that  exalted  ftate  of  happinefs,  if  he  fell  to 
the  loweft  ftate  of  happinefs,  Dr.  H's  firm  foundation  utterly  fails. 
And  we  can  fee  no  reafon  why  he  mould  not  fall  to  the  loweft  place 
of  endlefs  torment,  or  to  his  full  defertof  {in.  If  he  has  received 
one  half  of  the  reward  of  his  iniquity,  or  what  bears  a  ftnking 
likenefs  to  it,  what  reafon  can  be  given  why  he  fhould  not  receive 
his  full  reward  ?  If  the  all-atoning  blood  of  Jefus,  from  which. 
Dr.  H.  would  argue  every  thing,  and 'of  courfe  prove  nothing  ; 
if  this,  or  if  the  unlimited  '  emanations  of  divine  love,'  did  not 
prevent  Judas'falling  thus  far';  what  could  prevent  his  plunging 
ftill  lower,  even  to  the  full  reward  of  his  deeds  done  in  the  body  ? 

It  is  granted  that  the  fall  of  any  rational  creature,  either  to  lower 
degrees  of  happinefs,  orto  greater  degrees  of  mifery,  is  inconfift- 
ent  with  unlimited  goodnels,  unlcfs  fuch  fall  can  anlv/er,  pro. 
portionably,  a  valuable  end  ;  and  unlefs  the  creature  io  falling 
juflly  deferves  it.  •  ■  The  fall  of  the  Jews  was  the  riches  of  the 
■  world,  and  thedimimfhing  of  them  the  riches  of  the  Gentiles. 't 
Unlimited  goodnefs  required  this  awtul  event,  as  it  related  to  the 
Jews;  to  bring  about,  however,  this  moft  valuable  end  relating 
to  the  Gentiles.  If  therefore,  the  unlimited  Being  can  accom- 
plifh  the  beft  of  purpofes,  by  fending  temporal  judgements  on 
part  of  our  race,  and  that  for  a  long  fucceiTion  01  ages  ;  doubt- 
lefsthe  fame  Being  can  accomplilh  the  higheft  valuable  end,  by 
fending  endlefs  curfes  on  part  of  mankind.  It  is  limiting  the 
holy  One  of  Ifrael  to  fay  he  cannot ;  efpecially  as  he  has  exprefsly 
declared,  he  will  thus  inflict  endlcfs  curfes.  That  fcheme  is  lim- 
ited above  all  others,  which  fuppofes  evils,  either  temporal  or 

eternal, 

•  P.  19?.  +  Ro:n.  11.  12. 


jo  Univerfa!ijm  confounds  end  deftroys,  itfelj^ 

eternal,  to  cxiil,  which  anfwer  no  good  end.  Again,  that  fcheme 
is  the  moil  unlimited  which  fuppofes  the  higheft  created  good  to 
exift,  even  at  the  cxpenfe  of  nailery,  whether  temporal  or  eternal, 
and  juft  fo  much  ol  it  as  is  fuited  to  the  end,  or  as  infinite  wifdoin 
fnall  order. 

But  Dr.  H.  has  mown  us  no  valuable  end  whatever,  occafion- 
ed  by  the  iall  of  Judas.  Should  it  be  faid,  Judas  was  long  Fore- 
told by  the  prophets,  with  the  events  and  circumftances  concern- 
ing him  ;  fo  the  evil  he  fuffcred  in  this  life  anfwered  the  bell  of 
purpofes,  being  a  r.ccejfary  attendant  of  the  death  and  fuflerings 
of  Chrift.  Still  it  might  be  enquired,  on  what  ground  it  was  nt- 
tejfary  ?  It  isprefumed  the  Doctor  could  not  anfwer  this  quef- 
tion,fhort  of  giving  up  his  whole  fcheme.  For,  if  the  temporal 
damnation  of  Judas  was  a  neceflaty  attendant  of  the  death  of 
Chnft,  to  illuitrate  it,  or  to  illuftrateany  important  truth,  in  this 
world  :  why  not  the  eternal  damnation  of  Judas  ?  Is  it  of  more 
importance  for  truth  to  be  llluftrated  in  this,  than  in  the  coming 
World  ?  Or  in  which  world  will  truth  be  illuftrated  with  the  great- 
elf  clearnefs  ?  But  Dr.  H.  fays, '  to  imagine  there  is  any  need  of 
'  the  eter?zal  perjonal torment  of  any  finner  of  the  human  race, 
'  in  order  further  to  illuftrate  the  hohnefs  and  jufhec  of  God,  the 
'  infinite  evil  of  fin  ;  or  further  to  imprefs  the  minds  of  the  in- 
e  telligent  fyftem  with  a  fenfe  of  the  infinite  odioufnefs  of  fin,  and 
■  the  infinite  purity  of  God,  and  his  infinite  hatred  of  all  fin,  is 
'  plainly  to  fuppofe  that  the  great  work  of  the  Son  of  God  can 
*  admit  of  fome  amendment ;  that  in  very  deed  it  is  not  a  finifu- 
€  cd  work — Is  an  amazing  reflection  on  him  who  faid  '-Itzs  jin- 
"  ijhed,'  when  he  bowed  his  head'and  gave  up  the  ghoft.'  Dr. 
H.  dwells  much  upon  this,  to  fhow  that  the  fufferings  of  mere 
creatures  or  even  their  eternal  fuflerings  can  anfwer  none  of  thefe 
ends.  To  imagine  they  can,  he  fays,  is  or.lv  a  reflection  on  what 
Chrift  has  done  and  fuffered — '  is  plainly  to  fuppofe  that  the  great 
c  work  of  the  Son  of  God  can  admit  of  fome  amendment.'  On 
ibis  ground  therefore,  to  fuppcfe  that  the  fufferings  of  Judas,  his 
height  of  damnation,  could  be  of  ufe  as  a  neceffary  attendant 
of  the  death  of  Chrift,  further  to  illuftrate  divine  juftice,  divine 
hatred  to  fin,  or  the  infinite  evil  of  fin  ;  is  alfo  a  reflection  on  the 
finifhed  work  of  Chrift.  Certainly,  if  the  eternal  fuflerings  of 
creatures  can  be  of  no  ufe  in  this  way,  their  temporal  f ufTerings 
cannot.  And,  to  fuppofe  the  former  can  be  of  ufe  in  this  way, 
if  this  calls  a  reflection  on  what  Chiift  lias  dune,  then  to  fuppofe 
the  latter  can  be  of  ufe  in  this  way,  calls  the  fame  reflection  en 

what  ; 


Univerfalifm  confounds  and  defrays  itfelf.  71 

what  Chrift  has  done.  Thus  the  Doclor  has  wholly  cuthimfelf 
off:  he  cannot  plead  the  fufferings  of  Judas,  he  tells  of,  as  be- 
ing neceffary  for  any  of  the  above  purpofes. 

Neither  can  he  plead  Judas'  fufferings  as  a  neceffary  event 
with  the  death  of  Chrift,  and  long  foretold,  to  convince  the  world 
that  Chrift  is  the  true  Saviour.  This  would  bring  us  back  011 
the  fame  ground  again.  Why  ftiould  an  unlimited  Being  be 
neceflitated  to  connect  the  temporal  damnation  of  one  man  with 
the  death  of  the  Saviour  of  all  men  ?  And  to  place  the  matter 
beyond  difputethat  he  was  come,  according  to  ancient  prophe- 
cies, to  fave  all  men,  he  muff,  firfl, '  in  facl,'  damn  one  f*  The 
Doclor  fpurns  at  this  idea,  as  in  thefe  words  :   *  It  is  to  fay,  that 

*  God  would  have  done  better  if  he  could  ;  but  that  he  could  not : 
'  He  acled  out  himfelf  with  as  much  kindnefs  as  he  could,  and 

*  wifhed  to  have  been  more  kind,  had  it  been  poiTible,  in  thena- 

*  ture  of  things.' 

Neither  can  Dr.  H.  plead  that  mod  awful  angiiifh  and  torment 
of  Judas  to  have  been  ufetul  in  leading  him  to  repentance. 
'  Afflictions, '  he  fays,  *  in   this  world,  do  not  make  Tinners  any 

*  better;  but  are  invariably,  only  an  occafion  of  their  growing 
'  worfe  and  worfe,  if  the  fpecial,.  almighty  energy  of  the  divine 

*  fpirit  does  not  attend  them.'t  But,  if  we  credit  the  Doclor,  the 
fpecial  energy  of  the  divine  fpirit  did  not  attend  that '  utmoft  tor- 
'  mem'  of  Judas  ;  for  '  he  died  in  awful  anguifh  and  utter  def- 
'  pair.'  So  his  damnation  was  only  the  occafion  of  his  growing 
worfe  and  worfe.  And  as  he  is  now  cut  off  from  a  vaff  propor- 
tion of  happinefs,  reduce^  to  the  loweft  ftageof  it,  among  all  the 
redeemed,  as  Dr.  H.  pretends;  we  cannot  fee  the  leaft  advan- 
tage ariilng  to  him  from  his  former  fufferings.  He  is  no  more 
bleffed  in  eternity,  for  having  been  damned  in  time.  Dr.  H. 
cannot  plead  that  Judas  mull  have  been  damned  in  eternity,  had 
he  not  been  damned  in  time.  For  this  would  argue  that  he  is  not 
now  faved  by  Chriif  :  or  that  his  damnation  was  fome  way  mer- 
itorious as  to  his  falvation.  Or  this  plea  made  by  Dr.  H.  would 
contrad'cr  his  unlimited  plan,  we  havejuft  feen. — Neither  can 
the  Doclor  plead  again,  thofe  unexampled  fufferings  of  Judas  to 
have  beeu  inflrumental  in  preparing  him  for  higher  enjoyments 
in  heaven.  This  would  deny  what  he  has  aliened  as  to  the  place 
of  Judas  in  heaven. 

After  all,  the  Doclor,  or  his  advocates  will  ftill  urge  thofe  fuf- 
ferings of  Judas,  to  have  been  the  occafion  of  fpecial  good  ;   by 

exhibiting 

*  Tt  is  fometimes  difficult  to  know  whether  Dr.  Huntington  is  moll  at  war  v.ith 
himiclf  or  his  Maker.  t  P.  206. 


jta  Uni verfa UJm  c o nfo u n ds  and  dejl r oy s  i tft if. 

exhibiting  a  moll  folemn  warning,  in  all  after  ages,  to  fuch  as 
rejeft  a  crucified  Redeemer,  or  turn  traitors  to  the  caufe  of  nght- 
eoufuefs.  This  is  granted  at  once,  but  then  the  Doctor's  plan  muft 
be  wholly  rejected.  Going  on  his  plan,  it  is  only  adding  to  the 
catalogue  of  his  contradictions.  For  this  is  granting  the  diftin- 
guifhed  bleifengs  of  the  gofpel  to  be  the  occafion  of  the  greatest 
cur."  to  one,  who  abufes  them  ;  fo  to  render  them  a  more  rich 
hlc-fling  to  another.  And  that  God  fees  fit  to  make  the  mifery  of 
one,  the  occafion  of  happinefs  to  another.  Which  is  grafting 
the  truth.     But  Dr.  H.  would  fay  of  this,  *  though  the  gofpel  be 

*  glad  tidings  of  great  joy  to  one,  yet  it  is  very  fad  tidings  to  ano- 

*  ther.'*     Alfo,  that  \  the  great  work  of  the  Son  of  God  can  ad- 

*  mit  of  fome  amendment.' 

Thus  the  entire  ufeleflnefs,  on  Dr.  H'splan,of  thofe  inexprefli- 
tle  evils  which  befel  one  of  the  human  race.  They  were  of  no 
life  in  the  awful  hour  of  thrift's  death  ;  either  further  to  illus- 
trate the  divine  attributes,  or  to  mark  out  the  real  Saviour,  ac- 
cording to  ancient  prophecies,  or  to  exhibit  to  men  a  more  fo. 
lemn  warning  againft  fin.  Neither  were  they  in  any  fenfe  the 
occafion  of  good  to  Judas.  Hence,  we  fee  where  Dr.  H.  is 
now  driven  to,  and  where  every  univerfalift  muft  be  driven,  when 
\\\s  fcheme  is  followed  up.  This  fhocking  confequence,  and  as 
blafphemous  as  it  is,  Dr.  H.  cannot  efcape  it.  Viz.  '  God  takes 

*  pleafure  in  that  painful  death  of  Judas  ;   God  takes  pleafure  in 

*  his  endlefs  degraded  ftate  in  heaven.  And  this  divine  pleafure 
6  is  not  an  holy  pleafure,  it  is  not  fuited  to  promote  the  higheft 
6  good  of  the  created  fyftem  ;  but  this  divine  pleafure  is  merely 

*  ?eif-gratification  !'  And  this  is  equally  degrading  to  the  great 
God  himfelf  !  If  God  can,  in  one  fingleiriftance,  inflict  evil,  or 
punifhment  on  any  one  of  his  rational  creatures,  without  promot- 
ing the  good  of  others  by  it,  however  this  rational  creature  fo 
nuniflied   may  deferve  it  ;  it  cannot  then  be  ftri£tly  faid,  ■  The 

*  gooclnefs  of  God  enduieth  continually. 't  And  if  God  may, 
without  doingany  good  whatever,  torment  one  of  his  rational  crea- 
tures for  the  fpace  of  one  hour,  then  may  God  do  the  fame  for 
the  fpace  of  two  hours,  four  hours,  and  fo  on  without  end.  On 
the  Dolor's  plan,  therefore  it  is  wholly  uncertain  how  great  evils 
of  every  kind  may  yet  exift.  On  his  plan  alfo,  it  is  wholly  un- 
certain how  far  the  evil  of  every  kind  mav  yet  overbalance  the 
good.  Yea,  if  the  divine  Being  ran,  according  to  Dr.  H.  in  one 
inft'ance,  do  evil,  or  infliB  evil  on  one  of  his  accountable  creatures, 
without  doing  any  good  by  it  to  another,  we  have  then  nothing  to 

enfure 

*  P.  177.  +  Pfal.  52.  1. 


Uuiverfaiijm  confounds  and  dcjlroys  itjeij:  ; ^ 

efifiire  us  bat  what  all  created  good  will,  finally,  to  give  place  to 
created  evil,  be  banilhed  from  the  univerfe.  The  Doctor's  plan 
'pi  couiie  is,  above  all  others,  the  molt  limited.  Unlefs  it  be  an 
unlimited  plan  oi  evil. 

.But  it  was  impoflible  for  him  to  have  pointed  out,  dire£tly,  any 
good  end  to  be  anfwered  by  what  beiel  judas.  Unlefs  he  had, 
in  the  lame  precept,  fo  far  invalidated  his  main  arguments.  .  It 
was  alio  impofuble  tor  him,  with  any  colour  of  confUtency,  lo 
have  wholly  omitted  this  notable  cafe  of  Judas.  But  in  his 
arduous,  talk  of  getting  '  the  fon  of  perdition'  out  of  hell,  he  has 
wholly  defaced  his  own  piclurcfque  account  of  the  Jewifh  ftatc, 
in  its  meridian  glory  of  gofpel  ordinances :  He  has  made  the  rich- 
eit  bleflings  of. the  gofpel,  as  outward  means,  terminate  in  a 
curfe  ;  to  one  of  the  human  kind,  certainly,  and  that  without 
doing  the  leaf!  good  to. others  :  He  has  contradicted  the  main  ar- 
guments ufed  to  fupport  his  own  fcheme :  He  has  degraded  one 
of  the  inhabitants  of  heaven  :  He  has  indeed  degraded  all  heaven  : 
Yea,  he  has  degraded  the  great  God  himfelf ! 

I  am,  Sec. 


*#*•&•*!*• 


L  E  T  T  E  R     V. 

Dr.  II 's  de [nation  oj  the  gofpel  compared  to   what  he   fay* 
of  the  apojlate  Jews,  and  of  the  Limitarians  his  opponents. 

My  dzar  Friend-, 

THE  Doftor  clafTes  the  unbelieving  Jews  with  '  the  fon  of 
perdition  ;'  or  he  gives  the  fame  character  to  thole  who 
crucified  Chnft,  and  persecuted  his  difciples,  as  he  does  to  Ju- 
das. Having  recourfe  to  what  the  apoftle  Paul  faid  of  the  umbe- 
l'ieving  Jews.  *  The  apoftle  bewails,3  he  fays,  *  from  his  own  for- 
'  frier  bitter  experience,  hardnefs  of  heart,  and  enmity  againit. 
•'Chriit;  the  miferable   cafe  of  that  nation  as  a  body.     They 

*  wifhed  themfelves  at  the  greateft  diftance  from  Chriit,  and  all 

*  his  offered  grace.' — *  He  law  but  very  few  of  them  reconciled 

*  to  their  MefHah,  or  in  the  knowledge  and  enjoyment  of  the  ben. 
4  efit ;  only  a  remnant  pollening  the  knowledge,  fenfe,  and  com- 

*  fort  of  falvation.'  *  Many  more  gentiles  had  come  to  the  know! - 
'  edge  and  comfort  of  eternal  falvation  than  of  the  Jews.'*  The 
great  body  of  the  Jewii'h  nation,  therefore,  '  only  a  remnant'  ex- 

K  cepi 

*  P.  90.  l 


74  Univtrfalifm  confounds  and  dejlroys  itfelj. 

cepted,  is  here  characterized  as  having  an  utter  contempt  and  ab- 
horrence of  the  glad  tidings  of  the  gofpel.  '  They  wifhed  thcm- 
4  felves  at  the  greateft  diltance  from  thrift,  and  all  his  offered 
1  grace.'  And  they  were  rilled  with  '  hardnefs  of  heart  and  bitl 
6  ter  enmity'  againft  Chnft  ;  the  fame  as  filled  the  heart  of  Judas, 
after  fatan  entered  into  him,  and  ftirred  him  up  to  betray  Chrift. 
The  Jews  of  courfe  were  far  more  envious  to  the  doctrines  of  the 
crofs  than  the  Gentiles.     *  Many  more  gentiles  had  come  to  the 

*  knowledge  and  comfort  of  eternal  falvation  than  oi  the  Jews.3 

The  Doctor  fuppofes  their  enormous  fin  to  have  been  their 
pointed  oppofitionto  the  doctrine  of  univerfal  falvation  :  preach- 
ed, as  he  aflerts,  by  Chrift  and  his  apoitles.  *  They  rejected,' 
lays  he,*  anall-fufficient  atonement,  and  eternal  life,  on  the  fame 
1  footing  that  any  publican  might  have  it,  or  any  poor  fcandalous 

*  dog  of  the  gentile  world.  For  they  gave  other  nations  no  bet- 
'  ter  epithet.  They  did  not  at  all  underftand  how,  in  Chrijt  (the 
'  only  character  that  God  hath  the  leaft  refpect  unto  in  the  final 
''falvation  of  all  men)  every  valley  was  filled,  and  every  moun- 

*  tain  and  hill  made  low.""  *  And  when  the  gofpel  door  was  fet 
'open  to  all  nations  of  the  earth,   as  well  as  to  the  Jews,  the 

*  doctrine  (of  univerfal  falvation)  was  fo  iliange,  fo  far  beyond 
'  all  the  notions  of  grace  and  falvation,  ever  entertained  among 
'  the  covenant  people  of  God  ;  and  fo  exceeding  mortifying  to 

*  the  pride  of  their  hearts,  that  it  was  abhorred  and  rejected. — In- 
fc  deed,  when  Jefus  firft  gave  this  intimation  (of  the  falvation  of 
1  all  men),  they,  who  had  juft  been  gazing  at  him  with  pleating 

■  wonder,  were  fo  chagrined  at  the  idea  that  a  whole  world  of  kea- 

■  then  dogs  mould  be  fet  on  a  footing  as  refpectable  as  them- 
c  felves,  that  they  wifhed  him  nothing  better  than  inftant  death. 't 
Thus  the  enormous  fin  of  the  Jews  :  and  the  reafon  why  they 
wercfo enraged  at  Chrift,  as  Dr.  H.  fays,  was  becaufe  he  preach- 
ed univerfal  falvation. 

The  Doctor  proceeds  further,  to  give  the  reafon  or  caufe  of 
the  Jews  being  fo  enraged  at  Chrift  for  his  preaching  this  doctrine. 

*  The  motive,'  he  fays,  '  why  the  Jews  were  more  malicious  per- 
1  (editors  of  Chrift,  and  the  primitive  chriftians,  than  other  men, 
'  was  quite  natural  to  all  mankind.  It  was  not  becaufe  they  were 
5  worle  than  other  men,  or  more  malicious  by  nature;  but  they 
4  had  been  fo  long  honoured  of  God,  and  diftinguiflicd  by  pecu-. 
'  liar  privileges,  that  they  felt  them  in  their  hcartsas  amonopo- 

*  ly  :   Even  as  a  man  defcended  from  an  ancient,  noble  lamily,  has 

*  no  idea  that  it  is  fit,  in  the  courfe  of  providence,  that  the  c'hxl- 

*  dren  of  bec^ars  immemorial,  fhould  ever  become  as  rich  and  no. 

•  ble 
*  P.  90.  +  P.  39. 


Univerfalifm  confounds  and  dejlroys  itfctf.  75 

*  ble  as  himfelf  and  his  pofterity.    This  is  human  nature  in  every 

■  age.'*  It  was  not  therefore  becaufe  the  Jews  were  worfe  by- 
nature,  but  it  was  what  is  common  to  human  nature  in  every  age. 
Which  is  the  fame  as  averting  that  men  are  naturally  felfilh,  and 
fa  felfilh  as  to  grafp  in,  or  monopolize  fpiritual  things,  as  they 
would  temporal  things.  Every  man  is  fo  felfifh  by  nature,  he 
would  take  all  happinefs  to  himfelf,  and  leave  the  reft  of  the  world 
to  eternal  mifery.  Or,  at  leaft,  that  all  the  reft  of  the  world  mould 
either  have  happinefs  or  mifery,  to  eternity,  juft  fo  as  would  molt 
contribute  to  his  own  eternal  happinefs.  So  as  a  rich  mifer  would 
make  all  the  world  his  (laves,  or  in  the  beft  way  fubfervient  to  his 
own  avarice.  This  is  plainly  the  Doctor's  reafoning.  And  the 
longer  the  Jews  were  favoured  with  the  peculiar  privileges  of 
revelation  or  the  gofpel,  the  more  this  monopolizing  fpirit  in  them 
increafed,  and  the  more  they  defpifed  Chrift  and  his  difciples. 
Thus  far  he  gives  the  Jews  their  character :  having  that  fame 
proud,  covetous,  perfecuting  fpirit  as  Judas  had,  when  he  fold 
his  Mailer  for  thirty  pieces  of  filver. 

But  in  giving  the  character  of  the  unbelieving  Jews,  Dr.  H. 
gives  that  of  the  limitarians  his  opponents.  For  he  often  in- 
volves them  both  in  one.     *  The  calviniftic  fcheme,  inthelimi- 

*  tarian  (en^e,'  he  fays,  •  \sfull  of  contradiction  and  abfurdity. 

*  The  fame  may  be  faid  of  all  the  reft  that  ever  have  been  advanced 
s  in  the  world,  except;  this  alone, 't  that  is,  his  own  fcheme.  A 
viler  character  can  hardly  be  given,  certainly  as  it  relates  to  arti- 
cles of  faith  if  not  of  practice,  than  the  Do6tor  here  gives  of  thole 
who  hold  to  future  punifhment.  Yea,  he  here  characterizes  all 
others,  in  the  fame  manner,  that  bear  the  chriftian  name.  *  The 
'  fame  may  be  faid  of  all  the  reft/  of  all  fchemes  of  religion  that 
have  ever  been  advanced,  except  his  own. — Of  the  preaching 
cf  his  opponents  he  fays,  *  it  hath  always  been  clear  demonftra  - 

■  tion,  that  there  is  great  duplicity  and  lUufion  in  it.'}  The  Doc- 
tor continues,  ■  the  limit  an  an  plan  gives  fatan  a  grand  victory 
'  and  triumph,  in  all  he  had  in  view,  or  ever  had  any  hope  toac 
'  compliih.  It  confiders  Chrift  as  concurring  with  him,  in  the, 
'  main,  in  all  that  he  defned.'fy  '  Another  argument  againft  the 
J  limitarian  fcheme  is  this  :  No  man,  on  their  principles,  can  do  his 
'duty;  even  if  his  whole  heart  and  difpolition  were  perfectly 
1  right. '||  '  God's  law  of  nature  cries  out  againft  it,  with  all  the 
1  authority  of  the  divine  Being  himfelf. '?  *  Indeed  there  is  no 
'  lalvation,  on  the  limitarian  plan  ;  but  the  fame  that  was  i'o  plea- 
1  ling  to  that  devout  pharilee  in  the  temple,  Luke  xviii.'**  '  On 
1  the  limitarian  plan, they, who  are  faved, will  be  faved  by  their  own 

'  works. 
*  P.  39.  4<*     *  F-  182.  $  ?■  18*.  §  P.  213  ||  P.  285.  5  P.  278.  **  P.  304. 


Univcrfalifni  confounds  and  dejlroys  itfelf. 

*  works. — Yea,  thev  are  faved  by  their  own  merit,  fo  far  as  we 
'  can  have  any  notion  of  merit  in  a  crature.'t  Thus  the  Doclor 
goes  on  to  blacken  the  character  of  his  opponents.  They  join 
with  the  proud  pharifee,  the  mod  bitter  enemies  ot  Chrift.,  and 
join  with  fat  an  in  all  that  he  does,  See.  &c.  He  not  only  fays 
thef'e  things  of  thclimitarians,  but  he  lays,  they  fay,  even  by  their 
religious  profe{Iiori,|'  all  that  the  proud  pharifees  ever  did  fay,  and 

*  all  that  the  proudeft  man  on  earth  ever  did,  or  can  fay. 'if  And 
lie  directly  intimates  that  they  hold  God  to   be  '  a  God  of  fome' 

*  love  and  of  great  malevolence,'  and  even  '  adifpofition  to  infi- 
'  nite  malevolence. '§ 

The  Doctor  could  hardly  have  faid  more,  in  fo  few  words,  than 
he  here  fays  againft  his  opponents,  or'thofe  who  hold  to  endlefs 
piUiiihment.  But  he  has  faid  all  this  againft  himfelf,  as  much  as 
he  has  againft  them.  So  all  he  has  faid  againft'the  apellate  Jews, 
turns  againft  himfelf.     For, 

1.  What  he  has  faid  again  ft  each  of  them  is  a  contradiction  to 
his  vier.idia  n  glo  ry  of  the  gofpel,  and  its  peculiar  benefits  to  men'. 
See  m  laft  Letter. ' 

Nearly  all  the  chriftian  world,  ftnee  the  days  of  Chrift,  have 
held  to  endlefs  punifhment,  or  have  been  limitarians,  as  he  in- 
vidioufly  call*  them.  Origen,  in  the  third  century,  was  the  firft: 
to  invent  and  publifh  univerfalifm.  But  this  fcheme  never  fuc- 
ceeded  till  about  thirty  years  paft.  And  a  confiderable  part  of 
its  new  profclytes  liave  already  gone  oft  to  deifm.  So  that  the 
chriftian  world  has  been,  ftill  is,  and  ftill  like  to  be,  of  this  vile 
riptiOri  given  by  Dr.  H  ;  only  a  fmall  remnant  ot  univer- 
falilts  excepted.  And  thefe  he  equally  reprobates  with  all  others. 
All  fchemes  of  religion  but  his  own,  and  originated  by  himfelf, 
as  he  pretends,  are  fall  of  contradidion  and  abjurdity.  Here 
we  iuve'the  Doctor's  picture  of  all  chriftehdom  ;  from  Chriil's 
dav  to  the  preterit,  totally  involved  in  darknefs.  Far  greater 
dark  nets  than  that  among  the  moll  ignorant  heathen  ;   for  '  they 

*  are  all  orthodox  in  fome  points,'   he   fays,  'and  right   in  fome 

*  meaflire.'tl  But  the  whole  chriftian  world  has  hitherto  been  one 
continued  irate  of  darknefs,  and  becaufc  they  have  not  believed 
in  his  fcheme.  Again,  the  unbelieving  Jews  the  Doctor  has 
marked  with  the  lame  blindnefs;  giving  them  the  fame  vile 
character,  and  making  their  chief  crime  their  oppofition  to  uni- 
verial  falvation.  He  alio  allows  this  doctrine  was  never  thought 
of  before  Chrift 's  time.  When  the  Jews  firft  heard  it  preached 
by  Chrift,  as  Dr.  H.  fays  '  the  doctrine  was  fo  ftrange,  fo  fa:^ 
1  beyond  all  the  notions  of  grace  and  falvation,  ever  entertained. 

'  among 
+  P,  301.  %  p  3°?  f:<  p   221,222.  I!  T.  141. 


Univcrfalifm  confounds  and  defiroys  itfelf.  y% 

s  among  the  covenant  people  of  God.' — This  is  a  plain  conceiTion 
that  the  Jewifh  nation  had  in  every  preceding  age  been  in  this 
grofs  blindnefs,  entirely  ignorant  of  the  doctrine  ot  the  lalvation 
of  all  men.  And  when  Chrill;  preached  it,  as  Dr.  H.  pretends, 
the  great  body  of  the  Jews  rejefted  it,  and  ftill  remained  in  their 
blindnefs.  Thus  the  Doclor  defcribes  both  the  Jewifh  and  the 
chriftian  Hate,  to  be  a  ftafe  of  midnight  darknefs  ;  all  along  from 
Mofes  to  Chrift,  fo  down  to  his  own  day. 

Now,  how  does  (his  compare  with  what  Dr.  H.  calls  the  me- 
ridian glory  of  gofpel  light  ? — *  The  Jewifh  difpenfation  was, 

*  at  firlt,  like  the  horizontal  beams  of  the  riling  fun.  As  light 
1  was  added,  under  that  difpenfation,  the  fun  advanced  towards 

*  the  meridian.    Chrift  and  the  infpired  apoftles,  with  the  light  at 

*  that  time  poured  in  Upon  the  world,  may  compare  with  the  fun 

*  in  his  Itrength.' — *  So  the  bleflings  of  the  great  Redeemer  have 

*  been  increafmg,  fince  he  was  on  earth  in  the  form  of  man/* 
■  The  Moil  High  fpeaks  of  the  light  of  Chrift*,  as  a  growing  and 

*  fpreading  light,  until  in  the  end,  all  the  world  fhall  behold  his 
f  glorious  beams,  and  feel  his  faving  power.'t — This  the  Doctor 
fays  in  one  place  ;  then  again  all  is  left  in  darknefs— fall  of  c o n- 
tradiclion  and  abjurdity.  The  reafon  is,  they  have  fo  gener- 
allv  rejefted  his  fcheme.  And  this  leaves  the  world  in  a  moil: 
difmal  cafe  indeed,  according  to  Dr.  H's  aflertion. 

Befides,  where  are  the  peculiar  benefits  of  the  gofpel  ?  *  The 
1  covenant  people  of  God,  under  every  difpenfation,'  the  Doctor 
fays,  '  may  be  compared  to  thofe  climates  and  regions  moil  pe~ 

*  culiarly  under  the  bleflings  of  the  natural  fun.';};  And  the  gof- 
pel, like  the  natural  fun,  has  influence  on  the  hearts  of  all  men 
according  to  its  degrees  of  light  among  them.  All  men  are  much 
the  better  tor  the  gofpel :  and  better  m  proportion  as  they  have 
its  outward  means.  Therefore,  the  covenant  people  of  God,  all 
of  them,  are  eminently  revived,  quickened,  and  made  holy  by 
the  influence  of  the  gofpel.  Thefe  things  the  Doctor  holds,  as 
we  have  feen  in  the  laft  Letter,  to  which  the  Reader  is  referred. 
Now,  what  becomes  of  thefe  peculiar  bleflings  ?  The  Jews  were 
much  more  wicked,  he  fays,  than  the  gentiles.  '  Many  more 
1  gentiles  had  come  to  the  knowledge  of  lalvation  than  the  Jews.3 
The  longer  they  had  been  favoured  with  the  oracles  of  God,  the 
more  was  their  proud  monopolizing  fpirit  increafed  ;  which  vent- 
ed itfelf  againft  the  whole  gentile  world.  And  efpecially  vented 
itfelf  in  the  utmoff  rage  againft  Chrift,  as  Dr.  H.  fays,  for  his 
preaching  univerfal  falvation.  So  to  the  limitarians  it  would 
Jiave  been  difficult,  if  not  impoffible,  for  him  to  have  given  a 

more 
*  P.  13*  +  P.  142.  %  P.  t3s. 


7S  UnivtrfaUfm  confounds  and  dejlroys  itfelf. 

more  vile  character.  As  he  makes  them  join  with  fatan  in  all 
he  does,  and  even  call  God  infinitely  malevolent.  This  is  what 
he  fays  of  the  whole  body  of  this  people,  from  Chrift's  time  to 

•  lie  prefent. 

The  truth  of  the  cafe  is,  the  Doctor  was  obliged  to  fet  them 
forth  in  this  odious,  contemptuous  manner  ;  becaufe  they  deny 
univerfal  lalvation.  Then  again  he  was  obliged  to  give  them  the 
beft  of  characters  :  all  men  much  the  better  for  Chrift,  and  bet- 
ter as  they  have  greater  outward  advantages  ;  becaufe  all  men  are 
equally  united  to  Chrift .  It  would  have  been  very  odd  and  in- 
couiiitent  for  him  to  have  told  of  this  union  between  Chrift  and  all 
human  nature,  had  he  not  confidered  all  men  as  being  better  on 
this  account.  And  better,  more  revived,  quickened,  and  brought 
back  to  a  Hate  of  holinefs,  as  they  have  greater  gofpel  privileges. 
Again,  it  would  have  been  equally  odd  and  out  of  joint,  for  him. 
to  have  told  of  this  long  continued  oppofition  to  univerfal  falva- 
tion,as  he  fays  the  limitarians  are  guilty  of,  had  he  not  given 
them  the  blackeft  character  in  the  fame  connection.  Thus  he  was 
obliged  to  make  them  exceeding  good  and  exceeding  bad,  at  the 
fame  time  :  in  one  connection,  as  bad  as  fatan  him-felf,  in  another 
the  great  eft  of  faints. 

2.  Why  the  Jews  were  fo  oppofed  tpuniverfalfalvation,  Dr. 
H.  fays,  was  becaufe  of  the  original  depravity  of  human  nature. 

*  Not  becaufe  they  were  worfe  than  other  men,  of  more  vicious 
4  by  nature.  It  was  that  native  depravity  of  heart  common  to 
'  men  in  all  ages.'  Which  argues  as  plainly  as  words  can,  that 
all  men  are  naturally  oppofed  to  univerfal  falvation.  And  he 
would  infer  that  this  is  the  ground  of  the  limitarian  oppofition  to 
tins  dottrine.  But  this  is  as  much  againft  himfelFas  it  is  againft 
his  opponents.  It  is  a  direct  contradiction  to  one  of  his  chief 
arguments.  All  men  naturally  feel  a  flrongdc lire  that  every  one 
of  their  fellow  men  might  be  made  forever  happy.  All  men, 
have  the  ftrongeft  averfion  to  the  cndlefs  mifery  of  their  fellow 
mortals, and  tiie moft  ardent  love  for  their  endlefs  felicity.  God 
himfclf  has  implanted  this  principle  in  their  breafts  ;  elfe  how 
came  it  there  ?  And  this  love,  in  poor  imperrect  mortals,  is  on- 
lv  a  faint  image  of  the  infinite  love  of  the  infinite  God,  for  the 
falvation  of  all  men.  Therefore,  it  is  moil  certain  all  men  will 
be  faved.  For  what  can  refill:  the  love  or  defire  of  God  ;'  This 
is  one  formidable  argument  among  Univerfalifts.  The  Doctor 
lays  fpecial  dependance  upon  it.*  Then  again  he  pofitively 
denies  it,  as  we  have  juft  feen.  It  would  feem  that  he  could  not 
fay  things  bad  enough  againft  the  apoftatc  Jews  and  limitarians, 

becaufe 
*  Sec  p.  273,  jaa. 


Univerj'alijm  Confounds  and  dcjiroys  itjaj.  70 

bccaufe  they  fo  lirenuoufly  oppofehis  fcheme.  As  he  makes  no 
difiinction  between  the  apoftate  Jews  and  limitaiians,  as  to  char- 
•after,  fo  he  charges  the  latter  as  well  as  the  former,  and  all  of 
them  without  exception,  with  retaining  their  natural  pride  and 
enmity  of  heart  againft  '  the  bleffed  truth  he  maintains.'  And 
that  this  native  .enmity  of  heart  has  never  been  fubdued  in  the 
leaft,  degree  ;  but  that  they  wax  worfe  and  worfe,  joining  with 
fat  an  in  all  he  does.  In  this  way  he  would  account  for  their 
fledfaft  oppohtion  to  his  doftrine.  But  while  he  declaims  againft: 
tl'.vm,  he  only  deflroys  one  principal  lupport  of  his  own  fcheme. 
To  fay  that  all  men  have  this  defire  and  love  for  the  eternal 
happinefs  of  every  one  of  their  fellow  mortals,  and  that  the 
bible  plainly  teaches  all  will  be  faved,  is  a  felf-evidcn: 
falfehood.  The  bible  plainly  teaches  all  will  be  faved,  and  all 
men  naturally  defire,  yea  moll  ftrongly  defire  juft  as  the  bible 
plainly  teaches.  Hence,  it  is  irnpoilible,  with  the  bible  in  their 
hands,  any  Ihould  ever  believe  the  doctrine  of  endlefs  punifliment. 
Allowing  men  are  educated  to  believe  this  doctrine;  the  qucilion 
is,  how  came  men  firftto  believe  it,  when  they  naturally  and  ftrong- 
ly defire  the  contrary,  and  the  bible  plainly  teaches  the  contrary  ? 

The  only  objection  that  can  here  be  brought,  is,  that  the  bible 
does  indeed  teach. the  falvation  of  all  men;  though  not  fo  clear- 
ly as  to  have  it  readily  underftood,  or  underftood  at  firft.  But  God 
gives  light  more  and  more,  particularly  to  individuals;  and  of 
late  this  do£trine  has  been  tetter  underftood  than  formerly  it  was. 
Whereas  this  defire  and  love  in  the  hearts  of  men  by  nature,  for 
the  falvation  of  all,  is  clear  and  undeniable,  every  one  knows  he 
lias  it.  Though  men  may  flrive  to  fupprefs  it,  yet  it  is  evidently 
the  law  of  nature,  and  the  law  of  God  written  in  every  man's 
heart,  in  all  ages. — Dr.  H.  cannot  make  this  objection  without 
denying  of  it  again.  For  then  he  mult  give  his  opponents  quite 
a  different  character  ;  and  to  this  he  will  never  yield. 

But  to  anfwer  this,  the  objection  fuppofes  that  the  law  of  na- 
ture, what  all  men  naturally  have  without  Revelation,  is  clear 
and  undeniable.  Whereas,  Revelation  is  not  fo  clear,  not  fo 
readily  underftood.  That  is,  the  law  ot  nature  is  more  plain  and 
intelligible  than  Revelation  itfelf,  ever  fince  Chrift  has  come 
the  light  of  the  world.  This  objection,  therefore,  cafts  fuch 
contempt  on  Revelation,  it  cannot  be  admitted. 

That  all  men  have  a  natural  abhorrence  to  pain  and  mifery  of 
every  kind,  cannot  be  denied.  But  nothing  can  be  argued  from 
this.  For  if  it  be  a  rule  in  one  cafe,  it  is  in  another.  And  then 
we  may  as  well  argue  we  mail  never  have  pain,  ficknefs,  or 
death.     If  this  abhorrence  be  only  a  faint  image  of  the  divine 

mind 


ffo  Uniperf&lifm  confounds  and  dejlroys  itfelj. 

mind  and  will,  then  may  we  infer  that  he  will  bring  none  of 
thefe  evils  upon  us.  So  may  We  run  into  the  greateit  delunon. 
Again,  men's  hearts  are  naturally  felfiih  ;  they  are  balers  of,  G.ou 
and  haters  of  one  another.  Thus  fcrtpture  gives  the  character  of 
all  men  bv  nature.  Hence,  it  is  abfurd  to  fuppofe  natural  men 
defire  the  happinefs  of  the  whole,  out  of  pure  love  or  benevo- 
lence to  the  whole. 

.  3.  The  apoffate  Jews  that  crucified  Chriit,  Dr.  H.  fuppofes 
were  j ufl  as  criminal  as  Judas.  He  alfo  appears  to  lay  much  the 
fame  of  the  whole  race  of  this  people,  from  Mofes  to  Chriit. 
'  Good  diitin£tions,'  he  fays,  \  are  the  only  things  men  bubaftTof, 

*  or  at  leaft,  what  they  value  as  good.      If  they  come  in  a  way  of 

*  mere  grace,  without  any  hand  of  theirs  in  them,  they  always 
'  feel  more  pride  in  them,  than  if  they  came  by  their  own  good 

*  efforts,'*  The  Do6tor  means  to  apply  this  to  the  covenant 
people  of  God,  Jews  and  Chriftians,  in  every  age.  By  thefe 
'  good  diilinctions'  he  intends  the  outward  means  of  grace  and. 
laTvation.  And  here  he  fays  '  they  always  feel  more  pride  in 
1  them,  if  thev  come  in  a  way  of  mere  grace,'  &c.  That  is,  the 
covenant  people  of  God  alzuays,  and  without  excepting  any  one, 
feel  krtJr'c  bride  in  their  outward  means  of  falvation,  if  they 
come  in  a  way  of  mere  grace,  than  if  they  come  by  their  own 
P"ood  efforts.      He  fays  this  to  make  us   believe   that  'good  ef~: 

*  forts,'  as  prayer,  thankfgiving,  perfeverence  in  alms  and  good 
deeds,  make  no  difference  as  to  our  eternal  falvation.  But  thefe 
outward  fervices  and  privileges  always,  without  exception,  tend 
nnlv  to  nouriih  fpintual  pride.      For  he   fays  again,   '  Eminent 

*  advances  in  \rracc  and  favor  m  this  life  are  ftrong  incentives  of 

*  pride,  in  the  mofl  exalted  faints  on  earth.  They  are  fo.  They 
'  always  were,  and  always  will  be,  fo  long  as  any  moral  deprav- 

*  ity  remains,  or  any  principle  ot  pride  in  their  hearts. 't  Why. 
did  he  not  lay,  the  more  faints  feel  humble,  the  more  do  they 
incrcafc  in  pride  ?   For   he  here   intends  '  eminent  advances  of 

*  fanctifying  grace'   in  the  heart,  as  well  as  outward   favours. 

*  Paul  found  it  fo,'  he  fays  immediately   after, '  when  God,  oi 

*  hi*  free  grace,  let  him  at  the  greateft  diftance  from  others,  by 

*  fpecial  difcoverics  and  divine  raptures. 'J  Divine  raptures, 
the  Do&or  himfelf  fuppofes,  ever  intend  love,  peace,  joy,  or 
divine  rrace  in  the  heart.  Thus  we  have  his  Jlrong  mccn- 
tives  to  pride,  in  the  mod  exalted  faints  on  earth.  But  this 
ihows  us  what  character  he  gives  the  vifible  people  of  God,  and 
the  molt  diftinguiflied  faints  among  them.  He  fays  this  to  rew 
duce  gracious  or  holy  exercifes  of  heart  to  nothing,  or  that  they 

end 
•  p.  25t.  t  ?.  x54.  t  ll,id- 


Uhiverfalifm  confounds  and  deftroys  itfelf.  8t 

end  in  fpiritual  pride.  So  he  would  make  us  believe  one  ftands 
as  fair  for  falvation  as  another.  Or  if  any  preierence,  it  is  to 
fuch  as  defpife  fanftifying  grace. 

Therefore,  according  to  Dr.  H,  not  only  thofe  Jews  that 
crucified  Chrift,  but  all  along  under  their  difpenfation  they  were 
exceeding  proud,  monopolizing  and  covetous  ;  like  the  traitor 
that  loved  the  thirty  pieces  of  filver  more  than  he  did  his  Matter. 
Tor  they  all  along  had  thofe  '  good  difhnct  ions  of  mere  grace,' 
which  ,he  fays,  always  make  men  proud  and  felfifh.  And  fuch 
as  had  real  grace,  and  eminent  advances  of  grace  in  their  hearts, 
were  Hill  more  like  Judas  ;  having  ftronger  incentives  to  pride, 
which  always,  in  this  life,  fill  them  with  fpiritual  pride.  Thus 
far  Dr.  H,  to  help  Judas  himfelf,  and  all  unbelievers  with  him, 
along  to  heaven  ;  alfo  to  (how  why  the  Jews  were  not  Univer- 
falifts  ;  has  made  the  Jews,  the  whole  race  of  them,  as  one  col- 
lective body,  the  [on  of  perdition  :  he  has  ranked  them  in  one, 
as  to  moral  character. 

As  to  the  limitarians,  we  have  feen  Dr.  H.  place  them  with  the 
proudeft  of  pharifees,  who  were  the  foremofr.  to  crucify  Chrift. 
Now  as  the  limitarians,  fuch  as  hold  to  endlefs  punifhment,  have 
made  the  main  part  of  chriffendom,  fo  here  we  have  nearly  the 
whole  of  the  Redeemer's  kingdom,  Jews  and  chriftians,  from  Mo- 
fesdown  to  this  day,  placed  upon  a  level  with  Judas.  Yea,  as 
Dr.  H.  fo  reprobates  all  fchemes  but  his  own,  we  are  obliged  to 
take  them  jlritlly  the  whole,  marked  out  by  him  as  one  collective 
body,  Me?  /'on  of  perdition.  This  leads  to  the  following  inferences. 

1.  They  muif  all  luffer  the  fame  evils  in  this  world  as  Judas 
did.  This  confequence  from  Dr.  H's  reafoning  is  undeniable. 
For  he  fays,  '  hell  in  an  awful  degree  and  the  pains  of  it  attend  all 
'  fin.'*  ■  A  man  is  always  miferable  in  this  world,  in  proportion 
'  to  the  degree  of  wickednefs  that  governs  him.'t  Manv  other 
tilings  he  fays  to  the  fame  import.  Therefore,  as  he  charges  the 
fame  wickednefs  upon  the  whole  train  of  his  opponents,  efpecial- 
ly,  as  he  does  upon  Judas,  fo  he  fairly  argues  them  all  to  be  as 
miferable  in  this  world,  and  conftantly  fo,  as  Judas  was  when  he 
fuffered  damnation  in  the  higheft  fenfe  of  the  term. 

2.  They  mull  all  have  the  fame  degraded  lot,  or  loweft  place  in 
heaven,  with  Judas.  For  he  fays, '  all  may  be  in  heaven  together 
'  in  God's  own  time,  brought  there  in  his  own  way,  with  as  great 
'  adiftinftionof  reward  tkerejA  of  character  here.'  \  *Their  reward 
1  will  be  as  different  as  their  works  have  been.'§  Therefore,  on 
Dr.  H's  plan,  hisopponents  can  have  nohigher  reward,  certainly, 
in  the  next  world,  than  he  has  afligned  to  Judas. 

l  3.  h;s  ■ 

*  P.  =34-  +  P.  197'  t  ^  *%*  §  »■  *3* 


$2  Vniverfalifm  confounds  and  deftroys  it/elf. 

3.  His  ranking  his  opponents,  all  that  hold  to  eternal  puniffi- 
ment,  with  the  apoftate  Jews,  even  the  crucifiers  of  Chrift,  and 
arguing  them  to  be  fo  iniferable  in  this  world,  and  fo  degraded  in 
the  next,  is  proof  of  his  great  liberality  and  pure  benevolence,  he 
fo  often  profcfTes.     But, 

4.  His  calling  fuch  contempt  on  the  grace  of  God,  and  gra- 
cious exercifes  of  heart,  and  being  under  neceflity  fotodo,  infer* 
der  to  make  room  for  the  defpifers  of  grace  to  be  in  the  way  to 
heaven,  as  well  as  true  believers  ;  who  are  fo  much  governed  by 
bigotry  and  fpiritual  pride,  as  he  pretends;  this  one  thing  is 
fumcient  to  make  us  wholly  renounce  his  fcheme.  It  was  his 
duty  to  have  diftiriguifhed  between  fpiritual  pride  and  true  love 
or  holinefs.  And  mown  how  the  latter  is  oppofed  to  the  former  ; 
and  how  believers  need  more  grace  daily,  to  overcome  their  pride, 
bigotry,  and  fuperflition.  Inftead  of  this,  he  would  make  the 
grace  of  God  the  occafion  of  thefe  abominable  things.  But  that 
fcheme  which  mull  needs  caff  fuch  contempt  on  the  power  of  di- 
vine grace  in  the  hearts  of  men,  cannot  be  right.  It  is  laid  to  be 
common  for  univerfalift  preachers  to  ridicule  and  mock  thofc 
gracious  exercifes,  which  difHnguiih  faints  from  finners.  And 
to  brand  all  fuch  with  bigotry,  fuperflition,  and  hypocrify,  as 
profefs  repentance,  faith,  humility,  and  a  broken  heart,  as  anc- 
ceffary  preparation  for  death  and  the  judgment.  This  daring, 
ungodly  practice  among  thofe  preachers  is  enough  to  mark  them 
out  asfalfe  teachers,  and  to  warn  all  men  to  beware  of  them,  as 
they  rhuft  anfwer  it  at  the  great  day. 

5.  The  evils  fullered  in  this  world  by  fuch  as  hold  to  eternal 
mifery,  whether  Jews  or  chriftians,  can  do  no  good  on  the  Doc- 
tor's plan.  He  makes  them  all  fufTer  with  Judas,  the  height  of 
damnation,  without  effecting  any  valuable  end.  But,  parting  the 
evils  he  tells  of,  we  will  come  to  fuch  as  are  real.  And  all  that 
have  been  in  the  world  from  the  beginning,  can  be  of  no  ufe  what- 
ever, according  to  the  Dotlor's  fcheme.  He  fays,  *  all  thisglo- 
1  ry  and  terror  of  divine  holinefs  and  juftice,  we  fee,  and  forever 
'  fhall  fee, in  thefufleringsof  the  Son  of  Godfoi  -finners.  And  there 

*  is  no  more  need  of  the  eternal  damnation  of  any  of  the  human 
'  race  further  to  difplay  the  glory  of  God's  juifice,  and  his  holy 
'  anger  againft  fin  ;  than  there  is  need  of  the  dim  light  of  a  candle, 

*  to  help  us  to  behold  the  face  of  the  earth,  when  the  fun  fhines 
'  in  the  meridian.'*  Thus  he  wholly  contemns  the  fufferingsof  mere 
men,  even  their  eternal  fufTerings,as  beings  fuited  to anfwerany 
of  thefe  purpofes.  It  is  like  adding  to  the  fuiiffied  work  of  the 
§on  of  God,  or  like  fuppofing  his  work  is  not  jinijhed,  to  imag- 
ine 

*  P.  160. 


Vniverfalifm  confounds  and  dejlroys  itfelf.  8,; 

fne  the  fufferings  of  mere  creatures  can  do  the  lead  good 
in  this  way.  And  God  can  lead  men  to  repentance,  fo  fit  them 
for  the  fame  degree  of  happinefs  in  heaven,  as  well  without  their 
fuffering  evils  in  this  world  as  with.  Each  of  thefe  things  Dr. 
H.  holds,  as  we  have  fcen  in  the  laft  Letter.  Which  is  faying 
as  plain  as  words  can  fay,  that  all  the  evils  fufFered  hymen,  in  this 
life,  are  entirely  ufelefs.  Now,  this  world,  ever  finCe  Adam's 
tran fgreflion,  has  been  a  fceneof  forrow,  pain,  and  death.  The 
Lord  has  alio  fent  on  men  great  and  awful  judgments,  from 
time  to  time.  But  all  the  judgments  of  heaven  poured  on  men, 
here  in  time,  from  fir  ft  to  laft,  center  in  that  great  work  oi  God 
on  the  apoftate  Jews ;  done  in  thofe  days  of  vengeance  mention- 
ed in  Matt.  xxiv.  21.  '  Then  fliall  be  great  tribulation,  fuch  as 
:  was  not  fince  the  beginning  of  the  world  to  this  time,  no  nor  ever 
'  mail  be.'  Whoever  reads  the  hiftory  of  earthquakes,  famine, 
peftilence  ;  treacheries,  robberies,  and  afTaflinations  ;  with  the 
whole  power  of  the  Roman  army,  treading  the  Jews  down  as  the 
mire  of  the  ftrect,  and  filling  Jerufalem  and  the  neighbouring- 
cities  with  blood,  carnage,  and  death  ;  whoever  reads  this,  is  at 
once  ftruck  with  that  mod  awful  prediction  by  Mofes  :  *  A  fire 
c  is  kindled  in  mine  anger,'  faith  the  Lord,  '  and  fhall  burn  unto 
•'  the  loweft  hell.  I  will  heap  mifchiefs  upon  them,  I  will  fpend 
s  mine  arrows  upon  them.  They  fliall  be  burnt  with  hunger,  and 
*  devoured  with  burning  heat,  and  with  bitter  deftru&ion.'  Ac- 
cording to  the  apoflle,  this  was  to  difplay  both  '  thegoodnefs  and 

feverity  of  God.'*  To  exhibit,  throughout  all  ages,  a  (landing 
witnefs  of  his  difplcafure  at  the  fin  of  the  Jews  in  crucifying 
Chrifi  ;  and  to  defignate,  mofl  emphatically,  the  Saviour  of  men 
to  a  loft  world.  But  of  all  this  Dr.  H.  can  give  no  account.  The 
judicial  deftruclion  or  death  of  that  van  multitude  of  Jews,  with 
every  attending  evil,  on  his  plan,  can  accomplifhno  higher  pur- 
pofe,  by  bringing  the  character  of  God  or  man  into  view  ;  com- 
municate no  more  inft  ruction,  do  no  more  good  to  the  intelligent 
fyftem,  than  the  daughter  of  fo  many  brute  beafts.  So  all  the 
evils  that  ever  have  been,  or  will  be,  in  this  world,  are  in  the  fame 
manner  ufelefs,  on  his  plan. 

When  the  chief  magillrate  infli£ts  punifhment,  ever  fo  painful 
and  of  long  continuance,  on  one  or  more  of  his  fubje&s  ;  which 
punifhment  fo  inflicted  is,  at  the  fame  time,  fuitcd  to  fecure  the 
peace  and  beft  good  of  the  nation  :  this,  inftead  of  leffening  his 
honour  and  dignity,  does  dire&ly  eftabiifh  his  character  as  an  ex- 
cellent ruler.  But  when  a  chief  magi  (bate  infli&s  a  flight  pwa* 
ifliraent,  and  for  a  fhoit  continuance,  on  fome  of  his  fubjecrs  ; 

v  Inch 
1  Rom<  u 


84  Univerfalifm  confounds  and  deflroys  it/elf. 

which  pumfhment  fo  inflicted  is  wholly  for  fport  or  felf-gratifi- 
cation  ;  this  conduct:  docs  only  call  down  upon  him  the  indigna- 
tion and  abhorrence  of  the  nation.  Reaf'on  and  common  fenfe 
revolt  at  fuch  conduct,  viewing  of  it  as  the  mod  favage  barbarity. 
In  this  cafe,  the  fafety  and  very  exigence  of  the  nation  is  ftruck  at. 
For  this  difpoiition  which  will  thus  fport  in  one  mflance,  willal- 
fo  fport  with  the  lives  and1  fortunes  of  the  whole,  when  oppor- 
tunity ofFers.  So,  for  Dr.  H.  to  argue  that  all  the  evils  God  has 
fent  into  the  world,  and  thofe  great  and  noted  evils  on  the  Jews, 
above  mentioned  ;  for  him  to  argue  thefe  to  be  wholly  ufelefs,  is 
cafting  the  ntmoft  contempt  on  the  divine  character.  Allowing 
thefe  evils  to  be  infinitely  lefs  than  the  endlefs  torments  of  the 
damned,  flill  if  God  can  inflict  them  for  one  day  without  doing 
any  good,  or  for  felf-gratification  only,  we  have  then  no  fecurity 
lelt.  God  can  then  do  the  fame,  and  for  the  fame  end,  for  two 
days,  ten  days,  and  forever.  So  that  he  is  no  longer  to  be  trail- 
ed as  a  Being  of  infinite  goodnefs,  or  as  one  diipofed  to  bring 
good  to  pafs  by  every  thing  he  does.  On  the  contrary,  to  hold 
that  God  invariably  does  good  by  all  the  evils  he  fends  on  men 
in  this  world,  and  that  he  fuits  the  everlaft ing  pimifhment  of  the 
damned  for  the  befl  good  of  the  redeemed,  is  directly  pleading  for 
the  honour  and  dignity  of  his  character.  Efpecially  as  he  hasfo' 
clearly  revealed  that  part  of  mankind  fhall  go  away  into  everlaft-i 
ingpunifhment. 

6,  The  light  of  the  gofpel,  if  the  Doctor's  words  be  true,  can 
do  no  good  in  the  world.  When  '  gooddiftinctions, '  and  all  the' 
diflinguifhing  things  of  the  gofpel,  always  tend  to  fpiritual  pride, 
how  can  they  ever  do  good  ?,  When  Jews  and  Chnitians,  includ- 
ing the  whole  of  the  Redeemer's  kingdom,  have  hitherto  denied 
the  Doctor  V  fcherhe,  and  been  theproudeft  of  pharifees,  where 
is  the  benefit  arifing  ?  Had  they  been  heathen  idolaters,  as  the 
Doctor  pretends,  they  would  have  been  '  all  orthodox'  in  fome 
points,  and  right  in  fome  meafure.  He  would  have  the  whole  of 
them  to  be  more  vile  and  ignorant  than  the  heathen,  and  that  good 
diftinctions  or  gofpel  light  and  means  have  mafic  them  fuch.  So' 
he  would  have  them  to  be  univer (ally more  mifcrablehere  in  tune, 
and  lefs  happy  in  eternity,  on  account  of  thefe  good  dijtincli on  s. 
What  is  fhll  more  extraordinary  if  poflible,  all  the  evil  they  fuf- 
fcr  in  this  world  brings  no  honour  to  God  nor  does  it  do  good  in 
any  way  whatever.  Thus  he  makes  the  gofpel  prove  a  fore  judg- 
ment, always  fo,  inflead  of  a  blefling.  As  it  proved  to  Judas;  (o 
it  has. to  all  men  fince  Judas's  day.  Dr.  H.  has  made  the  excep- 
tion of  not  one  man,  in  this  cafe,  as  we  have  feen,  before  he  comes 
to  himfelf.     And  here  we  leave  the  Doctor  for  the  prefent. 

The 


Univerfalifm  confounds  and  dejlroys  itfelf.  8,3 

The  gofpel  is  in  itfelf  the  greateft  of  bleiTmgs,  however  feme 
men  may  abuic  it,  be  punifhed  tor  thisabuie,  fo the  blefling event* 
tiallv  proves  to  them  a  curfe.  The  gofpel  has  a  direct  and  pow- 
erful tendency  to  enlighten  men,  and  lead  them  to  repentance, 
Thegofpelisthegofpel  of  falvation,  it  offers  falvation  toall  men: 
And  it  is  the  only  mean  God  lees  fit  to  improve  for  the  falvation  of 
men  ;  or  without  this  men  univcrfally  perifh.  Therefore,  however 
men  may  defpife  it,  this  does  net  render  it  lefs  good  in  ltlelf ;  an)" 
more  than  deipifing  heaven  would  alter  or  deitroy  the  real  happi- 
nefs  of  heaven.  While  men  defpife  heaven,  this  is  no  heaven 
to  them  ;  but  this  does  not  alter  the  nature  of  heaven  itfelf.  So 
while  men  defpife  the  gofpel,  it  is  no  good  news  to  them;  but 
this  does  not  alter  the  real  and  everlaff  ing  good  the  gofpel  freely 
offers.  Hence  it  is  of  the  firft  importance  to  defire  the  fpread  of 
the  gofpel  through  the  world,  and  that  it  might  be  attended  with 
the  ianchfying  power  of  the  Holy  Ghoff .  For  this  every  be- 
nevolent mind  will  moit  heartily  pray  ;  leaving  the  event  to  be 
decided  by  divine  wifdom.  At  the  fame  time,  while  many  def- 
pife, and  wonder,  and  perifn  under  the  light  of  the  gofpel,  neith- 
er the  Redeemer,  nor  the  redeemed  will  eventually  fuftain  anv 
Jo's.  '  Though  Ifrael  be  not  gathered,  yet  mail  I  be  glorious  in 
'  the  eyes  of  the  Lord,  and  my  God  fhallbemy  ftrength.'  Ifaf. 
?dix.  5. 

I  am,  &c. 


•*e§H^4$3*< 


LETTER     VI. 

Dr.  H's  opinion  that  the  Law  and  the  Gofpel  are  in  direel 
oppo/ition  to  each  other,  examined,  and  compared  to  oth- 
er things  in  his  Book  ;  aljo  the  abfurd  and  mofi  f locking 
confequences  of  this  opinion. 

My  dear  Friend, 

t  r  I  SHE  voice  of  the  whole  law,  and  the  voice  of  the  gofpel,' 
•  X  the  Doftor  fays,  '  are  exceedingly  diflin6t,  and  diamet- 
c  rically  oppofite.'*"  He  not  only  makes  them  oppofite  as  to 
their  fubordinate  effe6ts,  but '  oppofite  in  their  natures. ?t  Which 
is  the  fame  as  holding  the  attributes  of  Deity  to  be  at  war  with 
each  other. 

The  moral  law  in  itfelf  confidered,  dooms  finners  to  eternal 
perdition,  without  the  leaft  provifion  for  pardon,  and  whether 
I     '  thev 

*  P-  «,  i  P.  61,  62, 


85  Univcrfdliftrt  confounds  and  defiroys  itfeif. 

they  repent,  or  not.  It  goes  upon  the  ground  of  Uriel  juftice, 
inflicting  judgment  without  mercy.  While  the  gofpel  makes 
Juil  provifion  for  finners  to  be  pardoned.  But  this  difference 
does  not  feem  to  exprefs  a  direel  oppofition.  It  appears  more 
eligible  to  fay,  that  the  law  and  gofpel  are  in  harmony  ;  while 
the  latter  goes  further  than  the  former,  gives  life  when  the  for- 
mer cannot  :  and  for  the  following  rcafons.  i.  There  is  noth- 
ing but  perfection  in  the  law.  Its  penalties  or  curies  are  rcafon- 
able,  and  fuited  to  the  publick  good  ;  as  much  fo  as  its  require- 
ments and  promifes.  The  law  is  holy,  and  juft',  and  good.  It 
is  eflential  to  the  fecunty  of  the  happinefs  of  all  holy  dependent 
beings.  Herein  it  harmonizes  With  the  gofpel.  2.  The  law 
and  go  .'pel  exactly  agree  in  disapproving  oi  all  fin,  and  in  expos- 
ing the  liniulnefs  of  fm.  3.  The  law  and  gofpel  pronounce  the, 
fame  Sentence  of  condemnation  on  impenitent  Tinners,  as  fuch. 
4.  They  both  agree  in  requiring  perfect  holincfs,  or  in  requiring 
all  men  to  love  God  with  their  whole  mind  and  flrength,  and 
their  neighbour  as  themfelves.  5.  Though  the  law  makes  no 
provifion  for  the  pardon  of  fin,  yet  it  perfectly  approves  of  the 
provifion  made  in  the  gofpel.  6.  The  law  entirely  agrees  with 
the  gofpel  in  the  j unification  and  falvation  of  every  believer. 
7.  The  law  and  the  gofpel  mutually  illullrate  the  excellency  and 
glory  of  each  other  ;  therefore  they  make  a  moft  glorious  har- 
mony. 8.  Each  of -them  ferves  to  reveal  the  infinite  love  of 
God,  and  one  as  well  as  the  other.  It  is  allowed  that  the  gof- 
pel, in  conjunction  with  the  law,  reveals  that  fulnefs  of  divine 
love,  which  the  law  alone  could  not  do,    '  ' 

The  objector  cannot  fay  that  all  this  harmony  is  wholly  by 
the  death  of  Chrift;  and  without  this,  the  law  in  every  ienie 
wonld  have  fpoken  quite  the  Oppofite,  from  what  the  law-  and 
gofpel  now  fpeak  in  harmony.  For  it  is  plain  that  Chrift  died 
to  magnify  a  law  which  was  originally  petteel  throughout  ;  elfe* 
where  is  the  exceeding  glory  ol  his  death  ?  Therefore,  the  orig- 
inal  language  of  the  law  was  the  fame  as  it  now  is  ;  though  now 
it  approves  of  what  the  gofpel  has  done,  which  the  law  could 
not  do. 

How  then  could  Dr.  H.  fay,  that  the  voice  of  the  whole  law, 
a-nd  the  voice  of  the  gofpel,  are  exceedingly  dillincf,  and  dia-: 
metrically  oppoiitc  ?  And  he  goes  on  to  fay,  '  they  are  even  op- 
4  polite  in  their  nature;; — as  diilincl  m  their  natures  as  any  two 
'  things  in  the  unjverfe.'*  He  ftrongly  intimates  that  the  attri- 
.  of  Deity,  jujiice  and  were  originally  at  war  with 

other  ;  and  that  ClirJ'l  died  to  reconcile  this  jar  or  war  in 

the 
*  P.  42. 


Vniverfaiifn  confounds  and  dejlroys  itftlf.  87 

the  divine  mind,  fo  to  effe£i  the  falvation  of  all  men.  Whereas 
it  is  certain  that  divine  jultice  is  as  holy  as  divine  mercy,  and  a 
branch  of  the  fame  infinite  love.  Divine  mercy  goes'  further 
than  divine  jultice,  in  mowing  love  to  his  enemies.  But  jultice 
perfectly  approves  of  the  means  whereby  love  is  .mown  to  his 
enemies,  and  perfectly  approves  of  this  love  ;  even  rejoices  in  it 
as  much  aS  mercy  does,  as  foon  as  wifdom  has  found  out  the 
way.  Befide,  there  is  no  glory  in  mercy  only  when  jultice  is 
maintained.  So  that  divine  jultice  is,  eternally  and  unalterably 
as  amiable  and  glorious  as  divine  mercy. — Thefe  things  being 
premifed,  we  are  prepared  to  make  fome  cbfrv aliens ■,  which 
will  bring  the  Doctor's  fcheme  into  view. 

I.  He  maintains  that  the  curfe  of  the  lav;  is  wholly  done  away 
in  Chrift.  As  we  have  feen,  *  The  law,'  fays  he,  *  fpeaks  in 
4  righteoufnefs  ;  every  where  denounces  what  hjuft  and  equal 

*  towards  man.     It  thunders  aloud  the  true  defert  of  man.     But 

*  it  fpeaks  not  what  (hall  in  fail  take  place  on  man, — any  other-* 

*  wife  than  in  his  furety.'*  And  that  molt  awful  threatening  to 
Judas,  in  Matt.  xxvi.  24,  he  fays  was  '  only  as  one  of  the  many 

*  awful  denunciations  we  have  of  the  voice  of  juflice,  all  filenc* 

*  ed  and  fatisfied  in  the  great  furety. 't     Again,  he  fays,  *  God 

*  hath  nothing,  nothing  at  all,  againft  any  finner,  in  the  world, 
'  to  effect  his  final  condemnation  * — all  he  ever  had  againft  them, 

*  was  fully  fatisfied  by  their  furety. 'J  Thefe  pafTages,  and  oth- 
ers we  have  feen,  make  it  plain  that  the  Doctor  holds  the  curfe 
ol  the  law  to  be  wholly  fet  alide,  both  as  to  believers  and  unbe- 
lievers. All  the  evils  of  every  kind  threatened  in  the  law,  and 
fpoken  to  finners,  to  any  finner  in  the  world,  point  directly  to 
Chrift,  and  are  laid  on  him,  *  filcnced  and  fatisfied  in  him.'  The 
Doctor  alfo  holds,  as  has  been  Ihown,  that  *  all  the  forrow,  pain, 
1  and  puniihment,  fpoken  of  inthegofpel,  comes  on  Jefus  Chrift, 

*  God-man,.     But,  as  to  any  mere  man,  the  gofpel  lays  not  one 

*  uncomfortable  word.'     This  leads  to  the  following  things. 

1.  If  all  the  evils  threatened  both  in  the  law  and  the  gofpel 
come  on  Chnft,  point  direclly  to  his  fufferings  and  death,  where 
is  the  oppofition  between  the  law  and  the  gofpel  ?  Or  how  can 
they  be  wholly  in  oppofition  to  each  other?  The)'  certainly  a- 
gree,  allowing  the  Doctor's  ftatement,  in  one  moft  important  ar- 
ticle. 

2.  The  Doctor's  idea  of  entire  oppofition  between  law  and 
gofpel,  muft  intend  one  of  thefe  things  :  Either  firft,  the  gofpel 
meets  the  oppofition  of  the  law,  and  overcomes  it  by  fuperior 

,  and  then  fpeaks  good  to  men,  proportionate  to  its  overbal- 
ancing 
■  p-  35-  i  r  »ta  i  p.  6t. 


8'S  Univerfalifm  confounds  and  dejlroys  itjetf. 

ancing  power  :  Or  fecondly,;  the^gofpel  wholly  filences  thelav^, 
retains  afterwards  all  its  good  to  men,  and  fpeaks  with  its  whole 
ihength  of  goodneis.  Bat  in  either  ot  thefe  cafes,  the  curfe  of 
the  law  is  a  mere  empry  namel  Then  where  is  the  oppofition  ? 
What  can  the  gofpel  find  in  the  law,  to  oppofe,  alter  all  the  curf- 
es  of  the  latter  are  ftlenced  ?  And  if  juftice  be  that  which  ought 
to  take  place,  but  never  will,  how  does  it  counteract  the  voice  of 
fact,  which  Dr.  H.  calls  the  gofpel  ? 

3.  On  this  plan,  what  provifion  do  we  find  for  the  punifli- 
ment  of  tranfgrerTors  ?  Even  under  a  difpenfation  ot  grace,  we 
find  nothing  but  a  bare :  threatening  ;  a  threatened  evil  which 
is  a  mere  empty  found  !  And  that  for  the  vileft  of  tranft 
greifors,  fuch  as  trample  under  foot  the  blood  of  the  Son  of 
God,  and  do  defpite  to  the  Spirit  of  grace  ! 
.    4.   If  '  God  has  nothing  at  ail  againft  any  firmer  in  the  world, 

*  to  effetl  his  final  condemnation  ;.  it  all  he  ever  had  againft  them 

*  was  fully  fatisfied  by  their  furety  ;'  what  propriety  is  there  in 
calling  on  finners  to  repent,  that  they  might  efcape  hell  ?  Cer- 
tainly., according  to  thefe  words  of  the  Docfor,  there  is  no  hell 
for  the  ungodly.  God  has  no  tiling  at  all  againft  them,-  all  he 
evc.r  had  againft  them  was  wholly  fatisfied  or  done  away,  by 
Ghniltheir  furety.  There  is,  therefore,  no  vengeance  in  flore,  no 
everlaitmg  fire,  but  all  has  been  laid  on  Chrift,  and  in  fuch  man- 
ner as  there  is  none  left  tor  wicked  men.  On  this  plan,  how 
could  D  .  H.  call  on  finners  to  repent,  that  they  might  efcape  ever- 
lafting  fire? 

Dr.  H.  would  objeel  and  fay,  *  all  fin  is  even  death,  hell,  and 
c  damnation,  fo  long  as  the  foul  continues  impenitent.'*  But  this" 
is  only  a  mere  cavil ;  it  is  eternal  damnation  we  are  here  fpeak- 
ingof,  and  which  the  Doctor  warns  linners  againft. — Dr.  H. 
■would  lay  again,  '  a  man  is  always  miferable  in  proportion  to  the 

*  degree  of  wickednefs  that  governs  him.'t  Therefore,  it  is  ne- 
ceflary  to  turn  from  fin,  as  the  only  way  to  efcape  mifery  and  dam- 
nation. But,  to  fay  a  man  is  always  thus  miferable,  is  to  alfert 
«  fell'  evident  falfehood.  For,  when  he  is  thrown  alive  into  xv 
furnace  of  fire,  is  his  mifery  then  increafed  or  decreafed,  jnft  as 
lie  may  increafe  or  decreafe  in  wickednefs  ?  T.  ne  matter 
is  too  ferious  to  be  cavilled  with.  It  is  of  infinite  concern  tor  us 
to  know,  whether  God  lias  prepared  eternal  puniflunents  for  Inch 
as  defpife  his  Son,  or  whether  he  has  not.  Dr.  H.  declares  he  has 
not,  and  in  the  ftrongeft  terms.  He  repeats  the  words :  God  lias 
nothing,  nothing  at  all  againft  any  /inner  in  the  world.  Whe- 
ther they  are  penitent  or  impenitent,  he  makes  no  difference  ;  hell 

is 
»  r.  3x6.  +  r.  234 


Vnivtrfalifm  confounds  and  deftroys  itfelfi  89 

is  totally  annihilated,  as  to  all  mankind.  All  God  ever  had 
againft  them,  any  of  them,  or  all  of  them,  is  fully  fatisfied  in 
their  furety .     What  words  could  be  ftronger  ? 

Now,  how  could  Dr.  H.  have  the  effrontery  to  warn  finners 
to  efcape  hell  by  repentance  ?  He  has  interfperfed  his  book  with 
fuch  language  as  this  :  4  The  wrath  of  God  abideth  on  us,  unlefs 
1  we  are  united  to  Chrift  by  regeneration  and  faving  faith  ;  and 
'  except  we  repent  we  (hall  all  afluredly  perifh.'*  By  *  perifh,' 
and  by  '  the  wrath  of  God,'  he  fays  he  here  intends  the  fame  as 
thofe  do  '  who  are  called  orthodox,'  and  the  fame  as  ■  Calvin 
intended  by  thefe  words.  Which  was  to  perifh  everlaflingly, 
or  to  abide  that  wrath  which  fixes  the  finally  impenitent  in  end- 
lefs  death.  The  fact  is,  the  Doftor  chofe  to  keep  up  a  falfe 
fhow,  or  an  appearance  of  trutli.  Whereas,  he  ought  to  have 
told  finners  honeftly,  that,  on  his  plan,  their  fins  did  not  expofe 
them,  in  the  leaft,  to  future  punifhment  ;  and  whether  they  re- 
pented, or  not. 

5.  If  *  the  voice  of  juftice  is  wholly  filenced,'  then  the  dif« 
honour  done  to  God  is  fully  repaired.  But  that  vengeance  which 
cries  after  the  honour  of  God  is  fully  repaired,  muft  be  cruelty, 
or  unjuft.  vengeance.     And  Dr.  H.  fays,  *  The  law  demands 

*  perfection  ;  curfes  for  want  of  it ;  and  cries  vengeance,  't  He 
here  means  divine  vengeance.  But  how  does  this  cry  after  it  is 
wholly  filenced,  and. the  honour  of  God  completely  reflored  ? 
To  pafs  this  contradiction,  for  the  prefent. — '  The  Law  curfes  all 
■  human  nature,'  believers  and  unbelievers  alike  ;  and  cries  ven- 
geance in  heaven,  as  well  as  on  earth.  That  this  is  his  meaning, 
will  hereafter  appear.  By  thefe  curfes,  therefore,  by  this  ven- 
geance, if  the  Doctor  intends  any  thing  more  than  an  unmeaning 
found,  he  muft  acknowledge  the  attributes  of  Deity  to  be  oppo- 
fite  in  their  natures,  or  at  war  with  each  other.  That  vengeance 
in  God  which  cries  againft  his  mercy,  which  cries  againft  his 
own  honour,  or  cries  after  his  honour  is  fully  vindicated  and 

fatisfied  ;  and  thus  cries  againft  all  men  ;  muft  be  only  a  dis- 
cordant oppofition  to  his  mercy.  It  muft  be  a  vengeance  in  its 
nature  unreafonable,  unjuft,  or  averfe  to  that  which  is  good. 
And  Dr.  H.  has  faid  that  the  law  and  the  gofpel,  which  are  ex- 
preftive  of  divine  juftice  and  mercy,  *  are  even  oppofite  in  their 

*  natures,  as  diftinct  in  their  natures  as  any  two  things  in  the  u- 

*  niverfe.'  But  that  vengeance  which  cries  after  the  honour  of 
God  is  fully  vindicated,  muft  be  oppofite  in  its  nature,  not  only 
to  divine  mercy,  but  to  divine  juftice  alfo  ;  it  muft  be  cruelty. 

M  It 

*    P.    1J2.  t    P.  43. 


90  Univerfalifm  confounds  and  dejlroys  it/elf. 

It  will  here  be  faid.  the  Doctor  has  been  miftaken.  He  main« 
tains  the  law  to  be  holy,  juft,  and  good  :  the  juftice  of  God  to 
be  mod  amiable  and  glorious  :  that  juftice  cries,  and  cries  con- 
tinually for  the  death  of  Tinners,  but  the  death  of  Chrift  prevents 
this  awful  event :  that  juftice  accepts  the  death  of  Chrift  in  the 
room  of  the  endlefs  death  of  fnmers. 

It  is  granted  that  the  Doctor  fays  all  this.  He  alfo  fays  that 
the  death  of  Chrift  has  fo  far  magnified  the  law,  neither  the 
juftice  nor  honour  of  God  has  any  further  demand  on  finners,  as 
to  penalty  or  fuffering,  and  whether  they  live  in  rebellion  againft 
him  or  not.  '  To  imagine  there  is  any  need  of  the  eternal  per- 
'  Jonal  torment  of  any  firmer  of  the  human  race,'  fays  he,  *  in 
'  order  further  to  liluftrate  the  hoHnefs  and  juftice  of  God  ;  or 

*  further  to  imprefs  the  minds  of  the  intelligent  fyftem  with  a 

*  fenfe  of  the  infinite  odioufnefs  of  (in,  and  the  infinite  purity  of 
1  God,  and  his  infinite  hatred  of  all  fin,  is  plainly  to  fuppofe  that 

*  the  great  work  of  the  Son  of  God  can  admit  of  fome  amend- 
'  ment.  For  any  man  to  think  this  neceffary  or  expedient,  or 
'  any  fuch  thing,  is  an  amazing  reflection  on  him  ( Jefus  Chrift).'* 
Thus  he  defpifes  the  fuppofition  that  the  fufferjngs  of  finners  can 
do  any  thing  toward  illuitrating  the  juftice  of  God,  or  anfwer  any 
of  the  above  ends  ;  as  he  would  defpife  an  attempt  to  add  to  that 
work  Chrift  finiihed  on  the  crofs.  And  it  is  remarkable,  the 
Doctor  fays  this  not  with  reference  to  the  fufferings  of  penitent 
believing  finners  only,  but,  in  his  own  words,  '  of  any  firmer  of 

*  the  human  race.'  What  demand  then  has  juftice,  or  this  ven* 
geance  Dr.  H.  tells  of,  on  finners  ?  Certainly  no  good  demand  : 
for  none  of  the  above  good  ends  can  be  anfwered  by  its  being 
executed  upon  them.  In  another  place  Dr.  H.  fays,  'you  der- 
'  ogate  from  this  glory,'  the  glory  of  God,  *  in  juft  proportion, 
c  as  you  hold,  that  any  number  of  the  mere  human  race  fhall  be 

*  perfonally  damned,  be  that  number  more  or  lefs.'*  What  then 
docs  this  vengeance  cry  for  ?  And  what  can  be  the  nature  of  this 
vengeance,  which  cries  againft  the  good  of  all  mankind,  and  a- 
gainft  the  glory  of  God  ?  If  it  be  any  thing  more  than  a  folemu 
empty  found,  it  rnuft  be  a  cruel  unrelenting  rage. 

The  truth  of  the  cafe  appears  to  be  this  :  Dr.  H.  makes  a 
mighty  fhow  of  the  purfe  of  the  law,  of  vengeance,  and  of  awful 
tenor  ;  then,  to  have  us  believe  it  never  will  be  executed,  he 
applies  it  to  all  men  alike,  whether  friends  or. enemies  to  Chrift,. 
and  whether  they  be  on  earth  or  in  heaven.  Every  one  fees  how 
the  inhabitants  of  heaven  arc  fecure  from  the  curje,  and  that  it 
will  not  come  on  believers,  who  are  here  in  the  body.  But  har- 
dened 
*  r.  Z63. 


Vniverfalifm  confounds  and  defiroys  itfelf<  91 

dened  finners,  who  put  darknefs  for  light,  will  be  difpofed  to 
flatter  themfelves  that  the  law  fpeaks  but  one  language,  to  be- 
lievers and  unbelievers,  to  all  mankind  the  fame.  And  they  will 
vainly  think  it  will  not  be  executed  on  one  child  of  Adam,  be- 
caufe  it  will  not  on  believers.  Hence  they  will  be  in  danger  of 
fixing  themfelves  down  in  the  molt  fatal  iecurity. 

After  all  it  will  be  objected,  Although  the  death  of  Chrift 
meets  the  cry  of  juftice,  and  fatisfies  every  demand  it  has  againft 
all  men,  yet  as  juftice  is  juftice,  an  unchangeable  attribute  of 
Deity,  if  ever  it  cried,  it  mult  Hill  cry  and  cry  forever  to  fliow 
what  men  deferve, 

Anfwer.  If  juftice  is  an  unchangeable  attribute  of  Deity,  it  is 
unchangeably  right.  When  it  has  a  real  demand,  it  will  make 
this  demand.  '  When  it  has  no  demand,  it  will  be  fure  to  make 
none.  And  after  its  demands  are  all  fatisfied,  it  will  exprefs  it- 
felf  fatisfied,  inftead  of  crying  for  more.  The  nature  and  direft 
tendency  of  juftice  is  to  make  reparation  to  the  injury  done  to 
divine  honour,  and  to  fecure  the  happinefs  ot  all  holy  beings. 
But  to  fuppofe  juftice  can  go  any  further,  or  cry  after  this  is 
done,  is  an  abfurdity.  And,  although  the  full  defert  of  all  men 
will  forever  be  kept  in  view,  yet  not  by  an  impending  evil,  or 
threatened  punifhment ;  that  is,  to  thofe  for  whom  juftice  is 
completely  fatisfied.   '  There  is  therefore  now  no  condemnation 

*  to  them  which  are  in  Chrift  Jefus,  who  walk  not  after  the  flefh, 

*  but  after  the  Spirit.'*  '  Againft  fuch  there  is  no  law,'t  or  no 
curfe.  Therefore,  to  apply  the  cur fe  of  the  law  to  all  men  a- 
hke,  whether  believers  or  unbelievers,  as  the  Doctor  does,  is  a 
grofs  perverfion  of  the  truth.     This  leads  to  ebjerve, 

II.  One  main  article  in  the  Do6tor's  fcheme  of  law  and  gof- 
p?l,  is,  *  That  thefe  two  capital  points  are,  throughout  the  wholi 

*  bible,  kept  in  conftant  view,    running  fide  by  fide,  in  operi 

*  light,  from  the  beginning  to  the  clof'e  ot  the  facred  oracles. 
'  Thefe  points  are  very  different  from  each  other,  yea   direc'tlv 

*  oppofite,  except  only  as  harmonizing  in  Chrift. 'j' — But  where 
is  the  harmony,  when  juftice  cries  after  it  is  fatisfied,  as  we  have 
ju ft  Teen  ?  The  object,  however,  is  to  fhow,  that  the  Doclor  holds 
the  voice  of  law  or  juftice,  to  all  characters  of  men,  and  whether 
they  be  in  heaven  or  earth,  to  be  uniformly  the  fame,  and,  of 
courfe,  to  produce  the  fame  effects  upon  th  m. — '  Yea,  I  fay  fur- 
4  ther,'  he  adds,  '  that  the  fame  thing  will  he  I:  ept  in  view  in 
4  heaven  to  all  eternity. '§ — '  Striking  difplays  of  pure  j :■ 

*  the  fan&ion  of  law  in  awful  terror.    Such  difplays  will  remain 

«  iorever,  as  I  have  faid  before,  in  the  full  view  of  all  the  faints 

1  in 
•  Rom.  8.  i.         +  Gal.  5.  23.         +  P.  26,  27.         *,  P.  62. 


ga  Vniverjalifm  confounds  and  deflroys  itfelf. 

'  in  heaven  to  all  eternity.     In  the  glafs  of  pure  juftice,  they 

*  will  forever  fee  themfelves  lifting  up  their  eyes  in  torments. 

*  Though  in  their  furety,  they  fhall  find  the  bread  and  iure  waU 

*  ers  of  eternal  confolation.'*  The  *  difplays  of  pure  juflice* 
here  on  earth,  the  Do&or  has  told  us  what  thefe  are  ;  as  m  his 
account  of  Judas.  ■  That  threatening  to  Judas,  •  Good  were  it 
1  for  that  man  if  he  had  never  been  born,'+  he  fays  was  inflicted 
on  him  here  in  time.     And  this  he  fays,  '  Might  be  underitood, 

*  only  as  one  of  the  many  awful  denunciations  we  have  of  the 

*  voice  of  juftice.'  Thus,  the  difplay  of  juftice  here  on  earth, 
in  the  Doctor's  fenfe.     And  'the  fame  thing,'   he  fays,  'will  be 

*  kept  in  view  in  heaven  to  all  eternity.'  Which  rnuft  produce 
the  fame  efTe6h  in  both  cafes. 

The  Doctor  often  advances  the  fame  thing.  Showing  how 
the  apoftles  preached  the  gofpel,  he  fays,  '  They,  every  where, 
'  mixed  in  the  lazo  ;  and  this  again  made  no  diftinction  (be- 
'  tween  faints  and  finners)  :  For  every  word  of  it  damned  the 
1  preacher,  and  all  his  hearers.  It  condemned  every  thing  Ihort 
1  of  abfolute  perfection.  With  one  juft  and  awful  voice,  it  al- 
'  ways  damned  all  human  nature.'  If  the  law  makes  no  dif- 
tinclion  between  faints  and  firmer.*  •,  if  it  damns  the  preacher,  one 
of  the  apoftles,  and  damns  all  human  nature,  then  whatever  this 
damnation  is,  it  is  the  fame  both  in  heaven  and  in  earth.  Be- 
fides,  if  the  fame  thing  will  be  kept  in  view  in  heaven,  *  the  fanc- 
'  tion  of  law  in  awful  terror,'  to  all  eternity  ;  then  the  damnation 
Judas  fufTered,  here  on  earth,  illuftrates  that  fanction  of  law  in 
av'/ulterror,inhe3iven.  But  this  damnation  of  Judas,  Dr.  H.  fays 
was  '  awful  anguifh  and  utter  defpair.'  Which  decides  the  mean- 
ing of  his  words,  '  the  fanftion  of1  law  in  awful  terror,'  applied 
to  the  inhabitants  of  heaven.  '•  The  Dotlor  would  allow  no  fuch 
thing  ;  but  he  has  fo  connected  his  arguments,  and  ufed  fuch  ex- 
preflions,  as  to  make  heaven  appear  to  be  a  place  of  awful  an- 
guifh and  utter  defpair  ft 

It  will  now  be  objected,  What  Judas  fufTered  cannot  illus- 
trate the  difplay  of  juftice,  in  heaven  ;  for  where  there  is  abfo- 
lute perfection,  there  can  be  no  perfonal  (offering*.  And  Dr. 
H.  has  faid,  *  The  law  condemned  every  thing  Ihort  of  abfolute 
■  perfeclion  ;'  which  implies  a  referve  of  the  faints  in  heaven. 

It  is  granted  he  has  faid  this  ;  but   fays,   in  the  next  words, 

*  It  always  damned  all  human  nature'  Therefore,  if  this  dam- 
nation Judas  fufTered  was  ■  one  of  the  many  awful  denunciations 
'  oi  juftice,'  then  the  fame  '  denunciation'  in  heaven,  on  all  hu- 
man nature,  mult  produce  the  fame  kind  of  anguifh  and  defpair 

in 

*  P.  igo,  191.  t  Mark  14    21. 


XJniverfalifm  confounds  and  dejlroys  itfelf  93 

ia  every  human  foul,  in  heaven.  Dr.  H.  has  given  no  notice 
thai  he  means  any  thing  different  by  the  word  damnation,  in  one 
place,  from  what  he  does  in  another.  Furthermore,  how  can  the 
word,  damnation,  be  only  an  empty  found,  or  mean  no  perfonai 
fufferings,  in  heaven,  while  on  earth  it  means  moil  aggravated 
fufferings  of  both  body  and  mind  ;  and  the  law  and  gofpel  ftill 
in  oppofition,  running  fide  by  fide  throughout  the  bible  ?  And 
how  can  the  fame  thing  be  kept  up  in  heaven  to  all  eternity  ?  If 
the  difplay  oi"  pure  juftice,  in  heaven,  produce  no  fufferings  there, 
certainly  it  is  not  the  fame  thing.  If  the  awlul  denunciation  of 
juftice,  here  on  earth,  carries  in  it  the  greateft  poffible  mifery, 
inflicted  on  Judas,  and  this  mifery  on  him  be  neceffary  to  this 
denunciation  of  juftice  ;  certainly  that  which  carries  in  it  no 
mifery  at  all,  in  heaven,  is  not  one  of  the  many  awful  denun- 
ciations oj  juftice. 

Dr.  H.  would  here  fay,  The  fame  thing  that  is  the  caufe  of 
complete  mifery,  on  earth,  is  the  caufe  of  complete  happinefs  in 
heaven.  'But  it  is  not  the  caufe,  it  is  the  thing  itfelf  we  are  con- 
tending. And  l]e  muft  grant  the  word,  damnation,  always  means 
4  exclufion  from  divine  mercy,  or  condemnation  to  eternal  pun- 
1  ifhment.'*  He  mult  grant  that  ftriking  difplay s  of  piire  juftice, 
or  the  fan£lion  of  law  in  awful  terror,  always  carry  the  idea  of 
an  obje£l:,  a  rational  being,  either  devoted,  or  actually  fubje6ted, 
to  complete  mifery.  If  he  intended,  however,  wholly  to  change 
the  fenio  of  words,  he  ought  to  have  given  notice  of  it. 

He  will  fay  again,  *  All  is  filenced  and  fatisfied  in  the  great. 

4  furety.'  In  Chrift  may  be  feen  thofe  difplay s  of  juftice,  aw- 
ful terror,  &c.  #ut,  ii  this  be  the  cafe,  how  is  it  that  Judas  ftif- 
fered  in  the  higheft  degree  ?  And  how  is  the  fame  thing  to  take 
place  in  heaven,  to  eternity  ? — Thus  far  is  Dr.  H.  driven.  He 
mult  either  grant  his  voice  of  terror,  of  vengeance,  &c.  to  be 
only  a  found,  or  he  muft  fhow  us  the  heaven  he  tells  of,  where 
Judas  now  is,  to  be  a  place  of  complete  torment.  Either  of 
which  overthrows  his  fcheme.  As  to  the  latter,  the  cafe  is  de- 
cided. As  to  the  former,  an  empty  found  of  terror  can  oppofe 
nothing.  And  he  fays,  !  I  readily  grant,  if  this  diftinclion,'  or 
oppofition,  *  between  the  difplay  of  law  and  that  of  gofpel,  run- 

*  ning  through  the  whole  word  of  God,  is  without  foundation, 

*  my  whole  argument  falls  to  the  ground  ;J+  meaning,  that  his 
whole  fcheme  comes  to  nought. 

But  Dr.  H.  gives  us  the  following  remarkable  expreflions. 

*  This  do&rineof  faving,  univerfal  grace,  is  perfeclly  confijlent 

5  with  the  mojt  plam  and  pofitiv.e  declarations  of  the  word  of 

4  God, 

Johnfon's  Didionary.  i  P.  :gj, 


94  Vniverfalifm  confounds  and  deflroys  itftlf. 

■  God,  that  the  pains  of  hell  JJiall  be  endlefs  ;  and  that  the 

*  wicked  fhall  go  away  into  everlajling punifliment,  in  all  tin 

*  boundlefs  extent  of  thefe  words,  and  many  others  that  con- 

*  vey  the  fame  idea  of  the  endlefs  punifhment  of  finners,  and 

*  that  in  the  plainefl  poffible  manner  of  exprejfion.  In  their 
'  Surety,  Vicar,  or  Subflitute,  i.  e.  in  Chrift,  the  head  of  every 
'  man,  they  go  away  into  everlafling  punifhment,  in  atruegoi- 
c  pel  fenfe.     In  him  they  fuffer  infinite  punifhment,  i.  e.  he  fuf- 

*  i'ers  tor  them,  in  their  room  and  ftead.'*  In  feveral  other  plac- 
es, he  attempts  to  fhow  how  this  everlafling  punifhment  is  the 
confummation  of  their  everlafling  happinefs.  Thus,  with  one 
ftroke,  would  he  dalh  out  all  the  threatening*  of  God's  word,  all 
the  curfes  written  againft  the  wicked,  from  the  beginning  to  the 
clofe  of  the  facred  volume  ;  making  them  centre  wholly  in 
Chrift,  and  fatisfied  in  him.  But  he  mufl  here  abide  the  confe- 
quence.     As, 

1.  All  the  dreadful  curfes  in  the  bible,  denounced  againft  the 
zoicked,  which  look  forward  to  the  day  of  judgment,  and  to  eter, 
nity,  are,  in  his  fenfe,  fo  many  afiured  pledges  of  their  evcrlafU 
ing  happinefs. 

2.  Thofe  who  perfevere  in  the  moft  daring  rebellion  againft 
Chrift,  openly  reviling  and  mocking  his  offered  mercy,  the  more 
repeated  and  aggravated  the  threatened  curfes  are  to  them,  the 
stronger  aMurances  have  they  of  happinefs,  and  the  molt  exalted 
irate  of  happinefs,  in  the  coming  world.  But  why  fhould  Dr. 
H.  boaft  of  his  offering  new  light  to  the  World  ;  the  prince  of 
darknefs  has  preached  the  fame -doctrine,  many  ages  ago. 

3.  When  the  prophets  tremble  at  the  woes  they  denounce  on 
the  ungodly  ;  when  the  apoftle  Paul  has  *  great hcavinefs  and 
w  continual  forrow  of  heart,'  at  the  awful  apnrehenfion  of  what 
he  forefces  coming  on  the  apoltate  Jews  ;  at  thefe  things  Dr.  H. 
would  rejoice.  For,  in  his  fenfe,  when  thefe  things  are  fulfil- 
led on  thefe  defpifers  of  grace,  their  heaven  is  complete. 

4.  The  Doctor  muff  now  deny  all  that  fad  detail  he  has  given 
of  the  fufferings  of  Judas.  Or  the  evil  things  he  has  related  of 
him,  in  a  myflick  fenfe,  he  muff  now  call  them  good  things.  The 
pains  of  hell,  with  Dr.   H,  are  the  joys  of  heaven.     And  when 

Judas  had  arrived  to  the  height  of  damnation,  as  he  fays  he  did, 
then  was  his  happinefs  completed. 

Thus,  by  the  way,  the  impoiUbiiity  of  knowing  what  the  Doc- 
tor means.  In  one  place,  he  calls  hell  the  feat  of  torment ;  in 
another,  a  myflick  heaven.  At  one  time,  he  would  have  ever- 
lafling punifhment  and  everlafling  happinefs  both  the  fame  ;  at 

another, 
*  p.  164. 


■? 


Vniverfalifln  confounds  and  dzjlrbys  iijklf,  <*£ 

bother,  he  calls  everlafting  punifhment  or  damnatiou,  *  awful 
1.  anguifh  and  utter  defpair.'  Again,  *  The  wicked  (hall  go  away/ 
&zc.  that  is>  The  wicked Jh all  go  away  into  everlajling  happi- 
nejs  !  In  another  place,  he  fays,  '  No  unclean  thing  (hall  enter 
'  there.'  At  the  fame  time,  he  has  given  no  notice  of  his  invert- 
ing the  meaning  of  words.  But,  by  faying,  In  heaven  Chrift 
fuffers  for  them,  in  their  room  and  (lead  ;  by  this  he  can  find  no 
relief,  till  he  has  erafed  out  of  his  book  all  the  evils  or  fufferings, 
lie  has  related  of  Judas. 

5.  All  the  folemn  warnings  he  has  given  to  the  wicked,  to  a- 
waken  them,  and  to  aroufe  them  to  an  efcape  from  hell,  by  re- 
pentance, he  muff  alfo  blot  entirely  out  of  his  book.  The  pains 
of  hell,  he  now  calls  the  joys  of  heaven.     But, 

6.  The  moll  remarkable  confequence  from  the  above  premif- 
es  is  this  :  The  evils  of  every  kind,  throughout  the  bible,  threat- 
ened to  wicked  men,  or  though  wicked  men  be  named  in  then/, 
are,  neverthelefs,  aimed  wholly  at  Chrifl. — *  In  Chrift,  the  head 
'  of  every  man,  they  go  away  into  everlafting  punifhment.     Iri 

*  him  they  fuffcr  infinite  puniihment,  i.  e.  he  fuffers  for  them,  in 

*  their  room  and  ftead.'  Thus,  every  diftrefs,  pain,  forrow, 
puniihment,  mifery,  torment,  or  death  ;  temporal  or  eternal  ; 
all  the  evil,  from  the  beginning  to  the  end  of  the  bible,  threaten- 
ed to  the  wicked,  or  rather  named  to  them,  is  aimed  directly  at 
Chrift,  and  comes  wholly  on  him  ;  while  men  univerfally  efcape. 
'  In  their  room  and  ftead,'  Chrifl  fuffers  every  threatened  evil 
for  them  ;  this  is  the  confequence  of  the  Doctor's  reafoning. 
'  The  gofpel  tells,"  he  fays,  *  what  the  fonof  God  deferves,'  and 

*  the  law  damns  even  the  human  nature  oi  the  Son  of  God,  in  a 
s  way  of  furetifhip.'*  What  the  law  fpeaks  alfo,  is  never  to  4  take 

*  place  on  man  at  all,  any  othcrwife  than  in  his  furety.'t  And 
'  the  gofpel  fpeaks  not  one  uncomfortable  word  to  any   mere 

*  creaiure^X  He  therefore  makes  the  law  and  the  gofpel,  or 
the  whole  word  of  God,  to  be  one  continued  hiflory  of  the  fuf- 
ferings of  Chrift  only. 

But,  is  it  poflible  for  Dr.  H.  to  believe  his  own  words  ?  If  fo, 
then  mufl  he  apply  to  Chrift  what  was  prophefied  of  Ahithophel 
and  Judas. — «  Add  iniquity  unto  their  iniquity  ;  and  let  them 
1  not  come  into  thy  righteoujnefs.  Let  them  be  blotted  out  of 
'  the  book  of  the  living,  and  not  be  written  with  the  righteous.'^ 

Let  there  be  none  to  extend  mercy  unto  him.     Ashe  loved  curf- 

*  ling,  fo  let  it  come  unto  him;  as  he  delighted  not  in  bleffing,  fo  let 
B  it  be  far  from  him.  As  he  clothed himfelf  with  curling  as  with 
6  a  garment,  fo  let  it  come  into  his  bowels  like  water,  and  like  oil 

4  into 

1   ?    g*  63.  t  P.  35.  t  P.  43.  ^  Pfal.  69.  27,  28. 


96  Univerfaltfm  confounds  and  dejlroys  itfelf. 

*  into  his  bones.     Let  his  days  be  few;  and  let  another  take  his 

*  office.     Let  his  children  be  fatherlefs,  and  his  wife  a  widow. 

*  Let  this  be  the  rezoardot  mine  adverfaries  from  the  Lord,  and 
£  of  them  that  fpeak  evil  againft  my  foul  :'*  The  reward of  Chrift 
liimfelf,  in  Dr.  H's  language.  So  what  was  foretold  of  the  idol. 
atrous  Ifraelites    'They  fhall  pafs  through  it,  hardly  beftead  and 

*  hungry  :  and  it  mail  come  to  pafs,  that,  when  they  fhall  behun- 

*  gry,  they  (hall  fret  themfelves,  and  curfe  their  King  and  their 

*  God,  and  look  upward.     And  they  fhall  look  unto  the  earth  ; 

*  and,  behold,  trouble  and  darknefs,  dimnefs  of  anguifh  ;  and  they 

*  fhall  be  driven  to  darknefs. '+  Again,  that  irrevocable  threat- 
ening to  the   blafphemer  againft  the  Holy  Ghofl :  '  It  fhall  not 

*  be  forgiven  him,   neither  in  this  world,  neither  in  the  world  to 

*  come. 'J  Dr.  H.  mull  apply  to  Chrift  himfelf* ! — We  fhall  fee 
more  on  this  fubjecl,  in  our  next  Letter. 

I  am,  &c. 


■•*£>•£<- «#*< 


LETTER     VII. 

Dr.  H's  opinion  of  law  and  g  of  pel,  continued. 

My  dear  Friend, 

WE  fhall  again  obferve, 
III.  More  particularly  on  wliat  has  been  often  brought 
into  view.     And,  in  contradiction  to  all  Dr.   H.  has  faid,  as  to 
the  curfe  of  the  law  being  done  away,  feveral  of  his  leading  doc- 
trines argue  it  to  be  ftill  in  full  force. — '  Judas  indeed  met  with  an 

*  awful  and  aggravated  damnation,   in  the  higheft  fenfe  of  the 
1  term,  in  the  true  fcripture  meaning  of  it,  as  it  relate.s  to  any 

*  mere  man  perfonally.  What  this  damnation  or  perdition  was,, 
1  I  have  before  fhown.'§  The  Do&or  had  before  fhown,  as  we 
have  feen,  this  damnation  to  have  been  endured  in  this  world  ; 
and  this  is  the  only  exception  he  has  made,  when  applying  the 
word,  damnation^  to  the  fufferings  of  Judas.  Confining  of  it  to 
this  life  only,  and  we  muft,  of  courfe,  in  every  other  view  un- 
uerftand  it  according  to  its  conftant  meaning  ;  which,  in  every 
paft  age,  has  fignificd  complete  mifery,  and  that  according  to  the 
full  defert  of  the  perfon  thus  fuffering  damnation.  Should  it 
here  be  objected-,  that  it  was  impoftible  for  Judas  to  have  fuffer- 
ed,  although  his  fufferings  were  complete,  the  full  defert  of  his 
fins,  in  fuch  a  fhort  fpace  of  time,  or  in  any  limited  term  ;  then 

the 

*  Pfui.  1C9.  8,  9.  &c.     t  IfaL  8-  ti3  22.      %  Matt.  12.  32.     §  P-  3G2. 


Univerfalifm  confounds  and  dejlroys  itfelf.  97 

'he  queftion  is,  .why  has  Dr.  H.  ufed  the  word,  damnation,  in 
•liis  inftance   PHemuftbeanfwerableforhis  own  mifufe  of  words. 
This  word,  damnation,  he  has  ufed  ;  which  has  ever  been  re- 
ceived to  import  a  complete  execution  of  the  curfe  of  the  law, 
anfwerable  to  the  ill   defert  of  the  perfon  thus  curfed.     And  he 
has  given  us  120  notice  that  he  defigned  any  thing;  by  the  word,  lefs 
or  more,  than  its  eftabliftied  Signification  ;  that  is,  in  his  applica- 
tion of  it  to  Judas,  excepting  his  reftriftion  of  it  to  this  life.  And 
we  here  (ee  the  accurate  relation  he  has  given  us  of  the  *  fon  of 
perdition  ;'  not  only  that  he'  met  with  an  awful  and  aggravated 
damnation,  in  the  higheft  fenfe  of  the  term,  but  in  the  true  fcrip- 
ture  meaning  of  it,  as  it  relates  to  any  mere  man  personally.' 
Now  ■  the  moral  law,'  Dr.  H.  fays,  '  every  where  fpeaks  to  man 
in  his  own  perfonal  character  ;  the  gofpel  in  that  of  the  Medi- 
an.'*    '  What  is  juft  and  right  for  God  to  do  with  us,  confider- 
ed  in  our  perfonal  character,  and  defert.     This  I  (hall  call  the 
pure  voice  of  juft  ice  to  man,  without  regard  to  an  atonement  or 
a  mediator.'t     Therefore,  granting  the  gofpel  ever  to  fpeak  in 
the  character  of  the  Median,  and  to  fpeak  nothing  but  good  to 
man,  as  Dr.  H.  fays ;  then  it  mufl  have  been  the  law,  in  its  full 
ftrength,  which  took  hold  of  Judas,  and  infli&ed  this  curfe  upon 
him  :  he  being  considered  in  his  own  perfonal  characler  and  de- 
fert ;  and  without  regard  to  an  atonement,  or  a  mediator.  Unlefs 
the  law  had  thus  taken  hold  of  him,  how  could  he  have  fuffered 
as  he  did  ?  It  was  not  by  virtue  of  the  gofpel,  for  this  Dr.  H. 
fays  contains  no  evil  thing  to  man.  It  mufl  of  courfe  have  been 
the  law,  the  pure  voice  of  juftice,  executing  its  curfe  on  Judas, 
equal  to  his  defert.  And  the  Do6lor  employs  the  mod  pertinent 
words,  and  almoft  every  word,  generally  ufed  to  iignify  the  curfe 
of  the  law  ;  inflicted  on  the  (inner  proportionate  to  his  defert. 

*  Judas,'  he  fays,  •  was  a  notable  fon  of  perdition,  fignally  fo  ; 
1  a  sioft  mifcrable,  loft,  condemned  (inner  ;  in  awful  anguifh,  and 
'  utter  defpair  ;'  and  many  other  (imilar  words.  And  Judas's 
damnation,  which  has  ever  been  underftood  to  be  the  curfe  of 
the  law,  he  has  fummed  up  in  the  fupcrlative  degree.  Thus,  the 
Doctor's  arguing  goes  to  prove  that  Judas  fuffered,  in  perfon,  and 
according  to  his  perfonal  defert,  the  full  weight  of  the  curfe  of 
the  law.  This  is  to  prove  the  curfe  of  the  law  to  be  flill  in  fu  * 
force  againfl  impenitent  doners.  Or  that  it  was  in  full  force  \\ 
gainftone  impenitent  dnner,  and  has  been  executed  uponhim2. 

To  the  fame  import  the  Doftor  has  thefe  expredions. — '  A  m , 

*  is  always  miferable  in  proportion  to  the  degree  of  wickedn^a 
'  that  governs  him. 'J — •  Hence  we  fee  how  fit  it  is,  that  all  P^ 

N  '  fhouldfiT1 

*  P.  3«-  +  »••  26.  %  P.  234. 


t$  Univerfa  llfrn  c  o  njo  u  n  ds  a  n  d  dejlroy  s  2  if  elf. 

1  fhould  be  attended,  or  rebuked  with  pain  and  forrow,  whidr* 
'  never  fails  to  be  the  cafe.'* — *  Men  ought  indeed,  to  be  deter- 
*  red  from  fin  by  fear  of  hell  :  For  hell  in  an  awful  degree,  and 
'  the  pains  of  it,  attend  all  fin.'t  As  if  a  man  had  need  be  de- 
terred from  the  fword,  or  warned  to  efcape  it,  while  it  is  now 
piercing  him  through  !  For  he  here  makes  fin,  and  the  pains  of 
hell,  keep  pace  together  ;  and  the  Tinner  to  have  no  greater  mif- 
ery  to  fear  than  what  he  now  feels.  He  makes  a  great  and  fol- 
emn  outcry,  concerning  the  fword  of  divine  vengeance,  that'it  is 
juit  ready  to  overtake  tinners  ;  then  tells  them  iris  nothing  but 
what  they  now  feel.  But,  by  thefe  exprefhons,  he  determines  the 
curfe  of  the  law  to  be  ftill  in  force  againff impenitent  finners.. 
For  this  awful  degree  of  the  pains  of  hell,  which  he  fays  attends 
all  fin,  has  been  always  underftood  to  mean  the  curfe  of  the  law. 
So,  if  '  a  man  is  always  mifcrable  in  proportion  to  the  degree  of 

*  wickednefs  that  governs  him,'  then  is  he  always  punifhed  in 
proportion  to  his  defert ;  than/which  the  curfe  of  the  law  can  ex- 
tend no  further. 

The  Doctor  fays  again;  *  The  hell'that'the  devils  are  in,  and 

*  that  all  mankind  deferve,  and  are  condemned  to,  by  the  law  of 
'  God,  is  nothing  but  perfection  of  fin,  with  its  infeperable  con- 
■  ne61ions  and  confequenceS.'J  This,  with  other  things,  he  fays, 
makes  out  three  arguments,  either  of  which  proves  the  curfe  of 
the  law  to  be  in  force  againft  the  difobedient,  and  that  it  is  always 
executed  upon  them.     As, 

1.  By  thefe  *  infeperable  connexions  and  confequences,'  the 
Doctor  perhaps  means  a  guilty  confcience,  with  fome  other  at- 
tendant evils.  But  whatever  thefe  evils  be,  they  mull  be  inftan- 
taneous  evils..  For,  if  the  finner  have  not  received  the  full  re- 
ward of  his  iniquity,  as  faft  as  he  goes  along,  and  this  reward,  or 
thefe  evils  whi(ih  attend  his  iniquity  be  infeperable  connections 
and  confequencesof  it,  and  remaining  yet  to  be  inflicted  upon 
him  in  fome  future  time,  then  how  is  it  poflible  for  him  to  ef- 
cape, immediately,  the  defert.  of  his  iniquity,  or  the  evils  attend- 
ing it,  by  becoming  holy  ?  If  the  evils  connected  with  fin  re- 
main for  the  lead  fpace  of.  time,  after  they  become  due,  to  be 
inflicted  on  the  fmncr,  it  is  certain  he  cannot  efcape  them  imme- 
diately, by  becoming  holy.  But,  whether  the  finner  receives  the 
evils  connected  with  his  fin  as  faff  as  he  pafTes  along,  or  whether 
he  receives  them  in  fome  future  time,. yet,  in  either  cafe,  he  is- 
certain  to  receive  them  ;  provided  they  be  infeperable  connec- 
tions and  confequences,  as  Dr.  H.  aflerts  them  to  be.  As  he 
often  fays,  however,  that  finners  immediately  efcape  all  the  evils 

of 
*  P.  294.  t  V.  197.  t  P-  238' 


Univerfalifm  confounds  and  deft  rays  it/elf-.  99 

of, fin,  by  turning  from  it,  it  follows,  allowing  thefe  infcparable. 
connexions  and  confequences,  that  they  receive  the  utmoft  of 
their  defert  of  fin  as  fait  as  they  go  along  ;  fo  as  nothing  after- 
ward  remains  to  be  infli&ed  upon  them,  further  than  as  they  again 
commit  fin.  Therefore,  Dr.  H.  has  not  only  given  us  his  opin- 
ion of  '  the  hell  that  all  mankind  defervc,  and  are  condemned 

*  to,  by  the  law  of  God,'  but  he  has  very  itrongly  argued  that  all 
mankind  do  indeed  fuffer  the  pains  of  this  hell,  proportionate  to 
their  defert,  and  the  degrees  of  wickednefs  that  govern  them  ; 
and  that  they  fuffer  thefe  pains  of  hell  as  fall  as  they  have  merited 
them  ;  fo  that  no  part  remains  afterwards  due  to  them,  not  even 
for  the  (hor^eft  fpace  of  time.  This  as  clearly  decides  the  curfe 
or"  the  divine  law  to  be  in  full  force,  as  though  the  Doclor  had 
exprelfed  it  in  direct  terms, 

2.  This  hell,  he  favs,  which  *  is  nothing  but  the  perfection  of 

*  fin,  is  the  hell  that  the  devils  are  in.*  By  which  he  argues,  as 
far  as  men  have  arrived  to  the  .perfection  of  fin,  fo  far  they  endure 
the  fame  fufferings,  and  are  in  the  fame  hell  as  the  devils  are. 
And  *  fallen  men,'  he  fays,  *  became  as  bad  as  fallen  angels,  at 
'their  firit  apoltacy,  according  to  their  capacity,'*  He  has  alfo 
made  his  opponents  as  bad  in  a  moral  view  as  devils  :  they  join, 
lie  fays,  witli  fatan  in  all  he  does.  So  he  fixes  all  wicked  men, 
efpecially  his  opponents,  with  devils,  in  one  and  the  fame  hell  : 
they  having  come  to  die  fame  perfection  of  fin  with  devils.  And 
he  fays  he  has  ■  the  felf  fame  idea  of  the  nature  of  the  mifery  of 
'  hell,  as  Calvin  had.'t  Calvin  held,  it  is  well  known,  that  hell, 
the  hell  prepared  for  devils,  was  a  place  of  the  utmoit  torment, 
where  the  curfe  of  the  law  is  completely  executed. 

3.  Dr.  H.  fays,  '  We  know  of  no  faviour  provided  for  them 
'  (the  devils),  or  that  ever  will  be.— There  is  not  the  leaft  intima- 
«  tion  of  grace  in  hell. 'J  In  the  fame  connection  he  defcribes 
devils  as  fufferiu'-- '  long  continued  anguifh  and  pain,  and  the  ut- 

•  moll  torment ;' and  that  the  perfonal  fuffering  of  devils  befpeaks 

•  the  pure  voice  of  juilice.'  This,  as  plainly  as  words  can,  ar- 
gues that  the  devils  fuffer  the  utmoil  of  the  curfe  of  God's  law, 
or  exaclly  according  to  their  defert.  As  Dr.  H.  fixes  wicked 
men  in  the  fame  hell  with  devils,  fo  he  makes  them  fufTer  the 
fame  curfe,  and  the  utmoil  of  the  curfe. 

And  whether  devils  receive  their  full  wages  of  fin  as  fall  as 
they  go  along,  or  not,  yet  the  Doftor  has  decidedly  ftiown  that 
fallen  men  receive  the  full  defert  of  their  fin,  all  its  inf per  able 
connexions  and  confequences,  in  fuch  manner  as  not  one  mite 
remains  due  to  them,  not  even  for  a  moment  of  time.    Is  it  pof- 

fible 
*  P.  144.  +  p.  i72)  ,73.  \  p.  207. 


ico  Univerfalifm  confounds  and  dflroys  it/elf. 

fible  for  the  craft  and  cunning  of  fatan  to  devife  a  hell  better 
fuited  to  gratify  carnal  hearts  than  this  ?  Hell  nothing  but  per- 
feclion  of  fin,  with  its  infeperable  connexions  and  confequenc- 
as  !  and  fi'nners  told  to  believe  they  have  already  fuffered  the  ufc- 
moft,  yea  all  their  fins  deferve  ;  the  Doctor,  however,  cannot 
claim  the  honour  of  being  the  author  of  it ;  the  fame  kind  of  doc, 
trine  was  delivered  by  the  ferpent,  in  the  garden  pi  Eden,  al- 
moft  fix  thoufand  years  ago. 

The  Doctor's  'fyfem  of  real  grace,  ifiuing  in  the  falvation 
8  of  all  men,'*  is  now  at  an  end.  If  his  own  arguments  be  ad- 
mitted, not  one  of  the  human  kind  can  ever  be  faved  by  grace'. 
They  cannot  be  faved  from  the  curfe  of  the  law  by  grace,  for 
every  one  fuffcrs  the  curfe  as  fail  as  he  merits  it.  How  is  it  pof- 
fible  for  men  to  be  faved  from  the  curfe,  when  they  have  already 
endured  it,  proportionate  to  their  defert  ?  How  is  it  poffible  for 
men  to  be  faved  from  hell,  when  they  have  ajready  endured  all 
the  hell  their  fin  deferves  ? — when  hell  and  fin  are  infeperable  I 
And  on  this  ground  men  cannot  be  forgiven,  for  they  have  noth- 
ing to  be  forgiven  of  ;  they  have  already  fuffered  all  the  demand 
juftice  had  againft  them,  fo  that  nothing  remains  to  be  forgiven. 
The  man  that  conftantly  pays  for  all  he  receives,  wherever  he  has 
commerce,  can  have  no  debt  lying  againft  him  ;  but  is  upon  even, 
fcores  with  all  men,  or  no  juft  charge  ever  could  have  been  made; 
againft  him.  Therefore,  none  of  his  fellow  men  could,  by  an 
a6l  of  grace,  relinquifh  a  debt  to  him  ;  for  no  one  has  any  againft 
him.  On  Dr.  H's  plan,  finners  keep  even  with  divine  juftice  ; 
they  fufTer  momentarily,  not  the  leaft  particle  of  time  behind,  fo 
as  to  fatisiy  all  the  demand  juftice  has  upon  them  :  hence  the 
impofiibility  of  their  being  forgiven.  How  is  it  poffible  for  them 
to  be  forgiven,  when  there  is  nothing  due  from  them,  and  noth- 
ing to  be  forgiven  ?  How  is  it  poflible  for  grace  to  interpofe,  and 
relinquifh  a  demand  juftice  has  againft  them,  when  juftice  has  no 
demand  againft  them  ?  But  what  could  more  exaclly  agree  with 
the  corrupt  defires  of  wicked  men,  than  for  them  to  be  told  they 
are  even  with  divine  juftice  ?  That  the  hell  they  fuffer,  in  this 
world,  is  coequal  with  every  demand  againft  them  !  This  fenti- 
ment,  however,  lies  at  the  bottom  of  univerfalifm.  And  fhows 
this  fcheme  to  be  agreeable  to  the  perverfe  Feelings  of  all  natii- 
ral  men. 

On  this  ground  alfo,  finners  cannot,  with  propriety,  be  called 
on  to  repent,  and  cpnfefs  their  fins  before  God.  They  have  fuf- 
fered all  they  deferve,  they  have  no  debt  lying  againft  them, 
therefore  have  nothing  to  confefs.  Neither  is  there  need  of  their 

repenting, 

*  Title  page. 


Vnivtrfalifm  confounds  and  deflroys  itfeff.         lot 

repenting,  in  order  to  efcape  the  evil  due  to  them  for  their  fin  ; 
for  no  evil  ever  remains  due  to  them  for  their  fin. 

Again,  on  Dr.  H's  ground,  mould  (inners  become  perfectly 
holy,  they  would  be  entitled  to  heaven  and  happinefs,  on  the 
covenant  of  works.  They  have  already  fuffered  '  the  pains  of 
\  hell  in  an  awful  degree,'  and  fuffered  all  they  deferve  ;  of  courfe, 
have  atoned  for  their  fins,  as  fall  as  they  have  committed  them. 
Therefore,  mould  they  become  perfe6tly  holy,  they  would  Hand 
on  the  fame  footing  as  though  they  had  never  finned.  A  fubjeft 
that  has  injured  his  prince,  at  the  fame  time,  by  fine,  imprison- 
ment, or  fome  other  way,  has  made  amends,  as  the  law  demands  ; 
provided  he  now  becomes  an  obedient  fubjeft,  he  can  claim  of 
his  prince,  by  the  rules  of  juftice,  the  protection  of  his  intereft 
and  perfonal  happinefs,  in  the  fame  manner  as  though  he  had  done 
nothing  amifs.  So,  if  finners  make  amends,  by  their  own  Suffer- 
ings, for  their  violations  of  God's  law,  as  Dr.  H.  argues  they  do, 
they  muff  then,  whenever  they  become  perfectly  holy,  be  com- 
pletely reflored  to  divine  favour,  by  their  own  merit.  Their  fins, 
as  thefe  are  all  atoned  for  by  their  own  meritorious  fufferings, 
mull  be  entirely  forgotten.  And  as  they  are  now  perfectly  obe- 
dient, they  muff  be  entitled  to  the  fame  perfonal  reward,  as  if 
they  now  began  to  exiit  in  a  ftate  of  perfect  obedience. 

Furthermore,  fuppofe  finners  turn  from  fin,  and  become  holy 
only  in  part,  as  is  indeed  the  ca.fe  ;  ftill,  if  we  admit  Dr.  H's 
arguments,  they  are  then  juftified  by  works,  and  not  by  grace. 
Suppofe  the  imperfect  believer  to  have  two  degrees  of  fin,  and 
three  degrees  of  holinefs  ;  as  his  fuffering;,  his  *  hell,'  Dr.  H.  tells 
of,  Satisfies  for  his  two  degrees  of  fin,  his  three  degrees  of  holi- 
nefs muft  be  meritorious  in  point  of  law,  in  the  fame  fort  as  if 
he  were  wholly  free  from  fin,  and  wholly  free  from  fuffering. 
And  this  will  hold  as  to  any  proportion  of  fin  and  holinefs. 

'  The  hell,  the  Doftor  has  introduced  into  this  world  ;  the  mif- 
ery  of  men,  which  is  always  as  the  degree  of  wickednefs  that 
governs  them  ;  makes  it  impoffible  they  mould,  in  any  cafe  what- 
ever, be  fubjefts  of  divine  grace.  He  has  introduced  this  hell, 
making  of  it  terminate  in  this  world,  to  rid  himfelf  of  the  awful 
threaten ings  of  an  endlefs  hell,  in  the  world  to  come.  In  fo  do- 
ing, he  has  declared  the  grace  of  God  to  be  totally  ufelefs.  He 
cannot  now  plead,  that  it  is  an  aft  of  grace,  for  God  to  pour  out 
his  fpirit  on  finners,  and  turn  them  from  fin  to  holinefs.  On  his 
plan,  it  would  be  no  more  an  aft  of  grace  for  God  to  create  ho- 
ly hearts  in  finful  men,  than  it  was  to  create  Adam  holy,  in  the 
beginning.  It  was  an  aft  of  goodnefs  for  God  to  create  Adam  ho- 


■192  Univerfalifm  confounds  and  dcfi/cys  itfdjl 

iy,  at  firfr.  ;  but  not  an  aft  of  grace.  It  was  an  aft  of  goodneffi 
for  him  to  uphold  elect  angels,  while  others  fell ;  but  not  an  aft 
of  grace.  Grace  implies  favour  or  good.befiowed  on  fuch  as  de- 
ierve  nothing  but  evil  ;  and,  UH(ofs  theperfon  receiving  good 
.ilands  condemned  by  the  Jaw,  it  cannqt  be  an  aft  of  grace.  Sin- 
ners, granting  their  fufferings  to  be  anfwerahfe  to  their  fins,  are 
every  moment  placed  on, as  good  footing, , in  point  of  law,  as  if 
they  every  moment  began  their  exiftance  anew.  Yea.,,in  Dr.  H?s 
fcheme,  t!ie  fufferings  of  fiiinc.rs,  in  this  world,  evidently  anfwe.r 
in  lieu  of  per  feci  holinefs  ;  placing  them  on  the  fame  foundation 
of  works,  or  making  them  even  with  juftice,  as  though  they  had 
hitherto  lived  in  perfeft  holinefs.  In  this  cafe,  therefore,  fliould 
God  create  tinners  anew,  ajter  his  own  hojy  image,  and  by  this 
deliver  them  from  the  great  evil  of  fin ,;  although  it  might  be 
elteemed  as  an  aft  of  eminent  goodnefs  in  him,  yet  it  would  not 
be  reckoned  an  aft  of  grace.  It  could  no  more  be  reckoned  an 
aft  of  grace,  than  for  God  to  remove  fome  natural  evil,  where 
there  is  no  criminality,  and  where  ju fti.ee  has  no  demand.  In 
the  beginning,  there  was  an  a6l  of  diy  me  goq  chief's,  removing  the 
great  evil  of  natural  darknefs,  or  bringing  natural  light  into  ex- 
i/lence ;  which  has  ever  fmce  occa/ioned  happinefs  to  millions 
of  holy  beings.  And  .God  prevented  .evculalhng  evil  taking  place 
c.n  the  cleft  angejs,  when  he  was  under  no  more  obligation  to  do 
it,  than-he  was  to  uphold  fuch  as  Jell.  This  eminent  aft  of  good- 
nefs was  done  without  a  mediator,  and  without  the  lead  mani- 
feflation  of  grace.  If  God  can  .prevent  evil  without  the  Ieait 
manifeftation  of  gcace,  he  can  alio  recover  from  evil,  without 
the  lead  manifeffation  qf  grace  ;.  provided  neither  law  nor  juflice 
ftand  in  the  way.  In  Dr.  H's  i'cnk,  the  fufferings  of  finners 
fulfil  the  whole  law  ;  and  the  perfeft  obedience  of  holy  angels 
can  do  no  more.  Hence,  finners  merit  a  recovery  from  Ijn,  on 
his  .plan,  and  all  the  evils  of  it,  as  much  as  eleft  angels  merited 
that  aft  of  divine  goodnefs,  by  which  they  wcr,e  upheld;  and  di- 
vine grace  is  difplayed  in  one  cafe  no  more  than  ;n  the  other. 

Where  then  are  the  Do6ior's  high  encom.iums  on  the  grace  of 
God  ? — '  All  grace — infinite  grace,  as  it  refpc£b  finners:   Sov- 

*  reign  grace  in  their  regeneration,  conversion,  the  gift  ofrepent- 
4  ance,  faith,  holinefs,  confolation,  perfevcrance,  eternal  glory  : 
'  All  grace,  free  grace,  fovercign  grace,  unfearchable  riches  of 

*  grace,  from  God  to  man.'* — Many  other  like  expreflions,  the 
Doftor  ufes ;  pretending,  that,  in  his  fchem,e,  '  free  grace  and 
■  mere  mercv  abound  to  finners,  more  than  could  be  poflible  in 
"  any  other  way. '+     But  when  finners  fuller  damnation  to  the 

uttermofl  ; 

*    P.    121.  +    P.    11'. 


Univerfalifm  confounds  and  defrays  iff  if.  ic^ 

uttermoft  ;  when  they  fuffer  hell  itfelf  the  fame  as  devils  do  ; 
«md  when  every  finner  has  fuflered  all  the  mifery  he  has  hitherto 
deferved,  this  grace,  it  Teems,  is  only  a  found  without  fubitance. 
The  difciples  of  Dr.  H,  and  all  that  deny  future  punifhment, 
are  now  welcome  to  come  forward  and  make  their  choice  :  one  or 
the  other  of  the  following  things  they  muft  Chobfe.  Either 
firft,  that  the  curfe  of  the  law  is  wholly  done  away  ;  or  fecondly, 
that  it  is  partly  in  force,  or  only  in  force  as  it  relates  to'tbis  life; 
6r  thirdly,  thai  the  fufferings  of  men  inthis  life  have  no' reference 
to  the  divine  law,  but  are  the  infeparabie  connexions  and  Confe- 
rences of  fin — fin,  in  its  own  nature,  or  according  to  the  nature 
.of  things,  being  necefTarily  connected'  with  mifery.     As  to  the 

i.  Suppofe  the  curfe  of  the  law  be  wholly  done  away,  and  of 
courfe  no  curfe  threatened  in  the  gofpelj  we  are  then  brought 
back  again  on  the  fame  ground  :  all  the  threatenings  to  men,  in: 
the  bible,  are  but  an  empty  found.- — With  equal  propriety  ano- 
ther famous  divine  may  rife  up  and  afTert,  that  all  the  ble flings  pro- 
mifedin  the  bible,  tothe  righteous,  are  words  without  meaning. 
Befide,  if  the  curfe  of  the  lav/  be  wholly  done  with,  and  no  evil 
to  finners  threatened  in  the  facred  volume,  then  God  punifhes 
finners,  in  this  world  certainly,  without  law  or  gofpel,  without 
rule.  He  may,  ti^";efore,  do  the  feme  in  the  next  world.  Hence, 
we  have  no  fecurity  on  this  ground. 

2.  Suppofe  the  curfe  of  the  law  be  in  force,  only  as  it  relates 
to  this  life,  then  again  tfie  threaten in gs  which  look  forward  to 
eternity,  are  but  ah  empty  found!  This  renders  ufelefs  a  con-- 
iiderable  part  of  the  facred  writings.  And,  as  well  may  one  rife 
up  and  plead,  that  all  the  bleffings  that  look  forward  to  eternity 
are  without  meaning.  But  if  the  curfe  of  the  law  remains  in  force 
as  to  the  prefent,  and  repealed  as  to  the  future  life  ;  then  how  do 

*  the  law  and  the  gofpel,  being  diametrically  oppofite  to  each 
1  other,  run  fide  by  fitie  in  eternity,  in  the  fame  manner  as  they  do 

*  in  time  V  Then  what  becomes  of  that  grand  argument,  on  which- 
the  Docfor  would  build  his  whole  fcheme  ? 

3.  If  the  fufferings  of  men  in  this  life  have  no  reference  to  the 
divine  law,  but  are  infeperably  connected  with  fin — fin,  accord- 
ing to  the  nature  of  things,  necelfarily  conne&ed  with  mifery ;.  then 
all  threatenings,  whether  they  relate  to  time  or  eternity,  are 
at  an  end.  Dr.  H.  directs  civil  rulers  to  *  enaft  good  and  wholc- 
'  fome  laws,  in  favour  of  all  virtue,  and  good  conduct  ;  and  in 

*  terrible  oppofrtion  to  all-  wickednefs.'*  The  rcafon  for  this  is,. 
he  fays,  *  hardened  finners  are  not  at  all  reflrained  by  the  threat- 
*enings  of  eternal  damnation. — Prefent,  vifiblepunilhments  (Irike 

4  them 
*  P.  294- 


104  Univerfalifm  confcunds  and  dejiroys  i  if  elf. 

*  them  with  dread,  and  greatly  reftrain  them.     A  fine,  a  prifori, 

*  a  whip,  and  a  gibbet  have  great  influence  to  fupprefs  their  en- 
ormities.'* But  how  fo,  if  fin  and  mifery,  in  the  nature  of  things, 
are  infeparable  ?  And  '  a  man  always  miferable  according  to 
'  his  degree  of  wickednefs  ?'  On  this  plan,  a  man  may  as  well 
change  places  with  the  culprit,  at  the  flake,  and  take  the  thirty- 
nine  lames  on  his  own  body,  as  to  (land  fpectator  at  the  fcene. 
Every  one's  mifery  is  necelfary,  in  the  nature  of  things,  to  his  fin, 
and  cannot  be  increafed  only  as  he  increafes  in  fin :  thus  the 
Doctor's  grofs  impofition  upon  common  fenfe. 

Again,  provided  the  fufferings  of  men  in  this  life  have  no  re- 
ference to  the  divine  law,  then  they  do  not  fufier  for  their  fins. 
Neither  is  fin,  in  this  cafe  fistful  ;  that  which  has  no  reference 
to  the  divine  law,  has  no  criminality  in  it.  And  Dr.  H's  book, 
throughout,  gives  a  wrong  colouring  both  to  fin  and  holinefs  ; 
tending  to  blend  them  together,  fo  to  difguife  the  real  nature 
and  defert  of  fin.  To  pretend  the  mifery  of  men,  in  this  life, 
is  in  proportion  to  their  fins,  is  at  once  to  make  fin  quite  anoth- 
er thing  from  what  it  is,  and  reduce  it  almoft  to  nothing.  Al- 
lowing the  wicked  to  have  fome  degree  of  trouble,  in  this  world, 
what  is  this  compared  to  their  full  defert  ? — '*•  Until  I  went  into 

*  the  fanftuary  of  God  ;  then  underftood  I  their  end.  How  are 
'  they  brought  into  defolation,  as  in  a  moment !  They  are  ut- 

*  terly  confumed  with  terrors. 't 

As  this  pretended  ■  fyltem  of  real  grace'  ends  in  a  fyflem  of 
works,  the  mod  confufed  and  contradictory,  it  would  be  need- 
lef  s  to  follow  the  Doclor  any  further,  were  it  not  to  fee  how  he 
abounds  in  contradictions.  From  this  motive  we  may  proceed, 
and  obferve  again, 

IV.  To  form  an  unanfwerable  argument,  and  make  us  be- 
lieve future  ponifhmentto  be  impoflible,  Dr.  H.  reafons  thus  : 

*  God  himfelf  has  fixed  his  own  laws,  in  our  fouls,  that  abfo- 
1  lutely  forbid  it.  The  law  of  nature  is  as  really  and  truly  the 
4  law  of  God,  as  the  written  word.  Thofe  natural  and  inevita- 
1  ble  feelings,  which  are  common  to  all  rational  creatures,  whe- 
1  ther  holy  or  finful,  whether  angels  or  men,  or  of  whatever  rank 
'  or  defcription,  are  indeed  the  laws  of  God.  The  whole  law  of 
■  nature  is  the  law  of  Jehovah,  the  Author  of  nature  ;  and  a  pure 

*  law  too.  By  this  law  of  God,  he  has  made  it  forever  abfolute- 
1  ly  impoflible  that  any  creature  mould  cordially,  without  any 
4  averfion  of  foul,  freely  confent  to  be  forever  and  ever  in  the 

*  moll  inexpreflible  pain  and  torment.  God's  law  of  nature  cries 
'  out  againft  it,  with  all  the  authority  of  the  divine  Being  him. 

4  felf. 

*  P.  230.  +  Pfal.  73-  17,  iq. 


Univcrfalifm  CQvJounds  and  dejircys  itfeif,  i©£ 

«  felf.  Much  lefs  can  any  holy  foul  be  willing  to  be  an  eternal 
6  firmer,  an  everlafting  enemy  to  God,  which  is  the  grand,  efien- 
8  tial  thing  in  that  hell  the  limit  avians  plead  for.5* 

The  Doctor  here  feeks  to  find  a  cover,  by  faifely  aliening  that 
his  opponents  hoid  hell  to  be  nothing  but  perfection  of  fin,  that 
they  alio  hold  that  a  man  rauft  be  *  willing  to  be  an  everlafting 
4  enemy  to  God,7  before  he  can  be  fayed,  which  is  contrary  to 
the  law  of  God.  Yet  his  meaning  is  that  the  law  of  God  cries 
out  againft:  the  endlefs  damnation  of  finners  ;  or  it  is  plain  he 
would  here  crowd  this  idea  into  the  minds  of  his  readers.  He 
fays,  !  the  law  of  nature  is  as  really  and  truly  the  law  of  God,  as 
1  his  written  word.     Thefe  natural  and  inevitable  feelings,  which 

•  are  common  to  all  rational  creatures,  whether  holy  or  (infill, 
'  whether  angels  or  men,  cr  of  whatever  rank  or  defcription,ars 
'  indeed  the  law  of  God.*  But  who  does  not  know  that  impen- 
itent finners,  univerfally,  wifh  they  might  not  be  eternally  damn, 
ed,  whether  they  ever  repent  in  this  life  or  not  ?  To  make  it  cer- 
tain this  will  not  be  their  awful  doom,  it  is  natural  for  them  to 
defire  that  all  men  might  efcape  eternal  damnation.  But  thefe 
inevitable  feelings,  the  laws  of  nature,  even  the  defires  of  finners, 
Dr.  H.  calls  the  law  of  God,  and  a  pure  law  too  ;  and  thefe  in- 
evitable feelings  cry  out  againft  endlefs  damnation.  Therefore 
his  argument  is,  the  law  of  God  cries  out  againft  the  endlefs  dam* 
nation  of  finners,  and  whether  they  ever  repent,  or  not.  He  of- 
ten has  recourfe  to  this  argument  from  his  own  experience,  and 
on  the  principle  that  his  '  own  foul  is  formed  on  the  general,  the 
4  univerfal  plan  of  human  nature. 't  Again,  he  fays,  '  You,  my 
reader,  know,  in  your  own  foul,  that  you  fincercly  and  cordially 
love  your  neighbour,  and  daily  give  him  every  poiTible  proof  of 
it. 'J  He  goes  on  here  to  extol  the  \o\e  we  have  towards  our 
neighbours ;  then  afks  the  queftion,  What  this  love  h  when  com. 

•  pared  to  the  wonderful  love,  mercy  and  pity  tffe  redeemer  dai- 

•  ly  fhows  toward  every   child  of  Adam  ?' — He  dire&ly  adds, 

•  After  all  |his,  for  us  to  fay,  that  it  is  his  will  and  difpofuion  to 

•  damn  mbft  of  mankind  in  perfon,  to  all  eternity,  appears  to  mc 

•  not  honourable  to  the  :rue  character  of  Chrilt,  or  agreeable  to 

•  his  word.'  This  love,  as  the  Boftor  calls  it,  toward  our  own 
falvation,  and  the  falvation  of  our  neighbours,  ■  whether  we  arc 
4  holy  crfinful,'  he  had  before  afferted  to  be  the  principle  im- 
planted in  us  by  the  author  of  nature,  it  being  the  law  of  God 
itfeif.  Therefore  if  wafeel  a  defire  to  efcape  hell,  that  our  neigh* 
feours  alfo  Ihould  efcape,  God  feels  a  defire  infinitely  greater,  and 
will  certainly  fulfil  that  defire.  This  is  a  capital  argument  among 

O  univerfalilti. 

'  *•  2-8.  i  ?.  gig,  |  p,  32a. 


io6  XJnivtrfaliJm  confounds  and  deft roys  ti/eij* 

univerfalifls.  But  finners,  the  moft  abandoned  efpecially,  wift 
with  their  whole  hearts,  as  the  only  chance  they  have  while  they 
perfeveie  in  fin,  that  all  men  might  he  faved.  This  Dr.  H,  calls 
the  law  ot  God,  which  cries  for  the  falvation  cf  all  men,  and 
cries  againft  the  eternal  perdition'  of  finners.  Now  view  the 
Doctor  in  his  own  drefs/  Thefe  inevitable  jedizgs  of  nature , 
or  the  law  of  God,  he  fays,  cries  out  aganft  the  endiefs  mifery  of 
tman,  with  alt tht  authority  of  the  divine  Being  him fe If.  A- 
gain,  he  lays,  *  Thelaw  every  where  denounces  the  infinite  and 

*  evei  trifling  wrath  ot  God,  ana  endiefs  mifery  to  man,  in  cafe  of 

*  the  lead  failure.     The  law  knows  nothing  of  mercy  or  of  miti- 

*  gation.'*  '  The  law  demands  perfection  ;  curfes  for  want  of  it  - 
8  and  cries  vengeance.'t '■  Thus  has  Dr.  H.  fet  the  divine  law', 
«r  what  he  calls-  the  divine  law,  at  ?n 'eternal  war  with  itfelf. 

To  let  up  our  own  feelings  for  the  rule  of  judgment,  is  to  fub^ 
vert  all  rule  and  order,  whether  civil  Or  facred.  The  murderer, 
for  inftance,  has  his  inevitable  feelings,  at  the  bar  of  civil  juflice ; 
crving  out  "again  ft  the  law1  that  condemns  him.  '  To  follow  Dr. 
H's  rule,  this  murderer  mud  accordingly  be  acquitted.  •  Dr.  H. 
would  have,  as  we  have  feerr,  *  civil  rulers  enael  good  laws,  in  tcr^ 

*  ribleoppofinon  to  all  wickednefs.'  But  why  f'o  ?  This  pure 
law %  which  is  indeed  the  law  oj  God,  in  every  man's  bread,  mull 
fuptrcedeall  human  laws,  So  when  the  prophets,  or  Chrift  and 
the  apoiiles  come  with  a  revealed  law,  it  mult  firfi  be  tried  by 
this  fiandard  within,  <jv  pure  law  oj  nature. 

There  is  one  thing  every  man  carries  in  his  own  breaft.  Which 
mult  give  him  a  fore  conflict,  before  he  can  be  reconciled  to  Dr. 
H's  fehetne.  Conicience  fpeaks  &  will  bebeard.  Confcience  wit- 
ne'fes  that  God  is  aje.alous  God, and  will  by  no  means  clear  the 
gutlfy;or  finally  impenitent. 

At  iength,  my  dear  Friend,  we  have  had  a  view  of  Dr.  H's 
loofeand  contradictory  notions  of  law  and  gofpel  :  that  is,  as  to 
his  principal  articles.  For,  to  defcend  to  particulars  would  lead 
t.>  a  tram  of  endiefs  contradictions.  We  ihall  therefore  content 
out  fe'ves  with  the  fallowing Jiimmtiry  di'  what  wv  have  fern  m 
this;  and  the  I  art  preceding  Letter. — The  law  and  the  gofpel  not 
only  fiandrin  drre&  oppofition  to  each  other,  as  to  tfieir  outward 
operation,  but  in  their  own  natures  are  they  in  jarring  oppo- 
fition— The  curfe  of  the  law  is  tall  v  fatisfied  in  Chrift  ;  It  ill  ihz 
law  tries  vengeance;  and  cries  againft  the  honour  of  God,  and 
the  happinefs  of  the  univerfe — The  gofpel,  ike  voice  of  fatl^ 
fpeaks  nothir.gbut  good  to  men  ;  Hill  it  is  a  fall,  Judas  and  all 
the  wicked,  while  in  this  life,  firffer  hel!  itfelf — The  voice  of  tht 

who] 

*  p.  #.        t  p.  & 


tfttivirfalifm  confounds  and  dtftroyi  itfelf.  icy 

i 

Ivhalelaw,  and  the  voice  of  the  gofpel  are  exceedingly  diftincl, 
and  diametrically  oppofke  ;  but  they  perfectly  agree  in  this,  thz 
falvation  of  all  men — Thegofpel  is  all  grace,  unfearchable  riches 
pf  grace,  frora  God  to  man,  and  the  only  way  of  falvation  for 
foil  men  ;  but  all  men  are  juliified,  and  faved  on  the  covenant  of 
works — Thecurfeof  the  law,  and  every  evil  threatened  to  men, 
and  ail  that  men  defcrve,  is  inflicted  on  C brill ;  men  fuffer,  how. 
ever,  the  full  defert  of  their  fin,  as  fafi  as  they  become  guilty — . 
The  law  cries  out  againft  eternal  perdition,  and  pleads  for  the  fal- 
vation of  all ;  but.  this  law  every  where  denounces  the  infinite 
wrath  of  God,  and  endlefs  mifery  to  man. — Thefe  glaring  con- 
tradictions lie  at  the  bottom  of  the  Doctor's  fcheme.  'If  this 
*  diftinftion  of  law  and  gofpel  is  without  foundation,'  he  fays, 
'  my  whole  argument  falls  to  the  ground.  So  does  the  whole  of 
6  divine  revelation.8*  Two  principles,  dire£i ly  oppofite  to  each 
ether,  cannot  both  be  true.  And  a  fcheme  built  entirely  with 
contradictions  mull  fall  to  the  ground.  But  we  fee  what  value 
Dr.  H.  puts  upon  revelation,  when  he  will  as  readily  renounce 
it  wholly,  as  he  will  give  up  thofe  arguments  which  will  iorever 
fre  jarnng and  warring  together, 

I  am,  8cc, 


•^f*  &•*§*« 


LETTER     VIII. 

Dr.   H' 's  feniiment  that  believers  have  only  negative  virtue, 
compared  to  the  characler  he  takes  to  himfelf. 

My  dear  Friend, 

TO  pave  the  way  for  all  to  go  to  heaven,  umverfalifts  often 
reduce  believers  much  upon  alevel  with  unbelieveres.  But 
would  affume  to  themfelves  an  eminent  fhare  of  chriftian  virtue  ; 
profeffingto  abound  in  love  for  the  happiness  of  their  fellow-men. 
Accordingly,  Dr.  H.  fays,  '  Whatever  difference  there  may 
J  be  between  the  grace  given  to  one  and  another,  in  this  life,  the 
'  character,  temper  and  ways  of  ail  the  human  race  agree  in  ma- 

*  ny  things  more  than  they  differ.     Bring  all  the  human  race  to- 

*  gether,  and  their  diflimilitude  will  be  very  fmaif,  in  comparifon 

*  to  their  general  agreement.  A  prefent  believer  hath,  indeed, 
'  fomething,  which  a  prefent  unbeliever  hath  not ;  and  God 
'  knows  what  a  little  fomething  it  is.'f     By  •  the  grace  given  to 

*  one  and  another,  in  this  life,'  the  Doctor  means  that  fome  degree 
©f  grace  is  given  to  all  men.  *  Ail  men,'  he  fays,  '  are  much  the 

1  better 
*  P.  19a.  +  P.  2-7. 


jsfl  Univcrfalifm  confounds  and  defzroys  itfeff 

4  better  for  Chrift,  and  on  account  of  the  influence  he  has  oft 

*  their  heaits.'     This  we  have  feen  in  Letter  IV.     The  littU 
fomeihinv  of  difference  between  believers  aud  infidels,  he  there* 

fore  gives  off  with  an  air  of  contempt.     '  God  knows  what  a 

*  Hide  fomething  it  is  !' 

Dr.  H.  fays  again,  ■  When  we  fpeak  of  the  good  heart  of  be. 
'  lie  vers,  and  of  their  good  and  holy  lives  ;  and  when  we  find 

*  thefe  epithets  in  fcripture,  they  are  never  to  be  underftood  in 
'  firiti  propriety  offpeech,  but  only  in  a  comparative  fen \fe i.  c. 

*  Itfs  wicked^  in  the  cxercifes  of  their  hearts,  as  to  the  real  mat- 

*  ttr  of  thefe  exercifes,  than  unbelievers  are,  or  than  they  them- 

*  feives  were,  in  a  fhteof  unregeneracy.     It  is  tlie  fame  with  re- 

*  gard  to  their  good  and  holy  lives  :  i.e.  they  we  muck  lefs  zvick- 

*  ed,  as  to  the  matter  of  their  conducl,  than  once  they  were,  or 

*  than  unbeliever!  ordinarily  are.  But  it  is  certain,  that,  in  pro- 
4  priety  andjlriclnefs  of  fpeecb,  no  positive  goednefs  belongs  to 

*  any  human chara&er  on  earth.'*  Thus  the  Doclor  blends  both 
characters  together,  making  no  difference  except  in  degrees  of 
wicked nefs.  The  fame  may  be  faid  when  we  compare  fi  nners 
together,  one  is  more  wicked^  and  another  lefs  zoicked ;  but  both 
having  nothing  but  oppofition  of  heart  to  holinefs.  So  that  the 
difference  lies  wholly  in  the  degrees  of  this  oppofltion.  Dr.  H. 
fometimes  holds  to  total  depravity,  then  again  denies  it,  and  pre- 
tends that  all  have  fome  /hare  of  grace  or  virtue,  as  we  have  juf£ 
feen.  But  his  object  in  the  above  paifages  is  to  make  believers 
and  unbelievers  both  one,  excepting  degrees  of  wickednefs, 
The  fame  as  when  wo  compare  cne  unbeliever  with  another, 
neither  of  them  having  the  ieaii  *  pofitive  goodnefs,'  though  one 
has  not  fo  great  ftrength  of  wickednefs  as  the  other.  This  Dr, 
H.  farther  confirms,  as  in  thefe  words  :  '  All  may  be  in  heaven 
4  together  in  God's  own  time,  with  as  great  3  dii:in£lion  of  reward 

*  there,  as  of  chara&er  here.'t  Allowing  this  of  all  mankind* 
as  he  here  intends,  ar.  i  it  is  not  pcfiible  there  mould  be  a  differ- 
ence as  to  thefe  two  characters,  only  as  an«  may  be  lefs  wicked 
than  the  other.  All  the  goodnefs  therefore,  that  Dr.  H.afcribes 
to  the  believer,  is  only  cpnparative  or  ntg  vtivt ;  the  believer, 
in  bis  fen  ft*  is  not  quite  fo  bad  as  the  unbeliever.  This  little 
hmeihing  alfo  that  makes  them  differ,  be  confiders  as  a  httlt 
Cfitttemptibk  thing. 

But  the  doctor  will  not  allow  fuch  believers  as  hold  to  endlefs 
punifhment.  to  be  lefs  wicked  than  unbelievers.  He  labours  to 
make  his  opponents  more  w/czedthm  the  whole  race  of  heathen 
and  inHdels.     Ke  firft  claifes  them  with  the  apellate  jews,  thea 

with 

*  ?.   2-U.  ♦  Ibid. 


Univtrfaiifm  confounds  and  defcroys  itfelf  10$ 

with  Judas,  then  with  the  proudeftof  pharifees.  And  their  good 
diftinctions  of  outward  privileges,  and  means  of  grace,  even  of 
grace  itfelf,  only  tend,  he  fays,  to  Simulate  them  in  pride,  and 
foenclofe  themfelvesin  *  palaces  of  diftinftion  and  honour;' and 
to  look  with  fovcreign  contempt  upon  all  the  world  befide.  This* 
the  Doctor  fays  of  all  his  opponents,  making  no ,  exception,  as 
was  (hown  in  Letter  V.  and  becaufe  they  fo  oppofe  univerfal  fal- 
vat  ion. 

Now  fee  the  contrail-.     Speaking  of  himfelf,  in  the  introduc- 
tion  of  his  book,  the  Doclor  fays,  *  Being  much  difpofed  to  a 

*  ftudious  life,  and  always  delighting  greatly  in  books,  he    fpent 

*  much  of  his  time  in  reading  and  enquiring,  in  the  early  periods 

*  of  life.  Amidil  all  the  vanities  and  follies  of  youth,  yet  ac~ 
1  quaintirtg  his  heart  with  wifdom,  even  while  he  too  much  laid 

*  hold  on  tolly.  Being  alfo  much  favored,  by  a  kind  providence, 
1  with  regard  to  the  belt  means  of  inflruction,  and  a  pious  exam- 

*  pie  from  his  parents  in  his  early  days,   and  alter  wards  with  a 

*  more  public  education;  the  difpoiition  of  his  heart  inclined  him, 

*  in  great  preference  to  al!  other  employments,  to  the  ftudyof  di- 

*  vinity,  and  to  become  a  preacher  of  the  go  ['pel.'*  The  Doctor 
has  chofen  fome  of  the  mod  decided  words  to  denote  true  fear 
and  love  of  God.—'  Acquainting  his  heart  with  wifdom.'  So- 
lomon ufes  the  words  m  the  fame  manner,  Eccl.  ii.  3.  and 
in  another  place  fays,  '  The  fear  of  the  Lord  is  the  beginning  of 

*  wifdom. '+  Therefore,  amidft  all  the  follies  of  youth,  with 
which  he  was  furrounded,  Dr.  H.  fays  he  gave  himfelf  up  to 
fear  and  love  God.  And  being  much  difpofed  to  a  ftudious  life, 
and  always  delighting  greatly  in  books;  and  being  under  the 
feeft  means  of  inftruclion,  and  a  pious  example  from  his  parents 
in  his  early  days, — -he  '  applied  his  fiedrt   to   know,   and  to 

*  fearck,  and  to  feek  cut  wifdom.'%  In  his  early  days,  itwould 
feem,  he  imitated  if  not  exceeded,  Solomon  in  his  old  age.  This 

*  difpofition  ot  his  heart  inclined  him,  in  great  preference  to  al] 
'  other  employments,  to  the  ftudy  of  divinity,  and  to  become  a 

*  preacher  of  thegofpel.'  His  mind  was  very  flrongly  inclined, 
in  great  preference,  and  from  the  pureil  motives,  to  the  moft 
important,  as  well  as  felf-denying  work,  in  the  redeemer's  king- 
dom.    Is  not  this  fomething  more  than  being  lefs  wicked  ? 

Though  he  fays,  while  in  early  life,*  He  too  much  laid  hold  onfoU. 

*  ly/  yet  he  impliedly  profefTes  to  have  overcome,  foon  after,  all  the 
follies  of  youth,  and  all  the  vanities  of  human  nature;  and  to  have 
given  himfelf  up  wholly  to  his  God.  Thus  he  folemnly  declares : 

*  I  am  quite  fatisfied  with  what  God  ha*  faid  in  its  plaineftmean~ 

ing; 
*  P.  5.  *  Prov.  9.   io,  %  Prov.  7.  15. 


ti&  Unit  erf alip-r,  confounds  and  dejfroys  itfttf. 

*  ing  ;  and  as  well  fatisfied  with  it,  if  it  is  above  my  reafon,  as  if 
1  it  is  otherwise.  Yea,  if  wholly  oppoiite  to  my  belt  reafonings,  I 

*  I  only  thence  infei  my  own  ignorance  and  weakneis,  and  i'uUy  be- 
'  lieve  and  obey  my  God  :  even  as  I  would  have  my  little  children 
6  believe  what  I  tell  them,  anddow  hat  I  bid  them.'*  f  I  am  edified^ 

*  and  comforted  by  every  ferious,  honeft  man,  that  I  hear  talk  upon 

religion,  whatever  degrees  of  light  God  hath  been  pleafed  to 

*  give  him,  be  they  more  or  lefs.    I  am  moft  edified  where  there  is 

*  moil -light;  but  truly  the  light  is  fweet,  even  in  the  leaff  degrees  of 

*  it.  I  find  fomething  from  God  given  to  every  feci,  and  party ;  and 
'that  gives*  me  delight/f  *  I  am  quite  willing  God  mould  make  me 
4  holy  and  happy,  for  the  glory  of  his.own  name,  and  all  my  fellow 

*  finners  without  exception,,  if  he  pleafe.'f  ...  *  When  I  have  the 

*  deepe&  kn(c  of  thefe  things,  the  world  and  creatures  appear  to  me 
4  as  nothing,  yea,  lefs  than  nothing  and  vanity,  and  God  all  m  all.'§ 
'•  The  author,*  meaning  himfelf,  •  is  quite  beyond  a  doubt,  inhis 

*  own  mind,  with  regard  to  the  foiid  truth  of  his  leading  princi- 

*  pies  and  arguments.     With  refpect  to  the  due  time  of  advanc- 

■  ing  this  Hep  forward,  and  fo  explicitly  pouring  in  this  addition- 
A  a!  light,  he  is  not  fo  positive.     There  are,  however,  feveral  con- 

*  ftderations  that  have  weight  in  my  mind,  to  make  the  publica- 

*  f  ion  without  further  delay  ;  fuch  as  thefe.  I  have  fpent  more 
'  chan  twenty  years  in  the  moll  careful  reading  and  attention  to 

*  every  tiling  relating  io  this  fubjecr.  ;   and,  I  think,  with  a  (ingle 

■  eye,  and  ardent  deiire  to  know  the  truth,  and  to  avoid  all  falfe- 
'reafoning,  and  every  groundless  ccncluilon.  I  have  no  inter  eft 
4  but  in  the  truth.'\\ 

How  could  the  Do&or  have  given  himfelf  a  better  character  ? 
What  words  could  he  have  ufed,  more  flrongly  to  exprefsadeep 
fenfe  of  divine  things,  as  welt'  as  unfeigned  love  to  his  neighbour, 
arid  fupreme  love  to  God  ?  He  i  is  quite  beyond  a  doubt'  as  to 
the  truth  of  his  own  fcheme,  and  fo  explicitly  pouring  into  the 
world  this  additional  light  ;  provided  the  due  time  for  it  be  al- 
ready come.  And  the  light  of  his  own  mind,  with  his  linglenefs 
of  heart,  are  the  rcafons  why  his  book  mould  be  puhlilhed  with- 
out further  delay.  He  is  quite  fatisfied  with  all  God  has  faid  in 
his  word,  Whether  it  be  wholly  oppoiite  to  his  own  befi  reafon - 
iiigf,  or  not.  He  fully  believes  and  obeys  his  God,  iuft  as  he 
would  have  his  little  children  believe  and  obey  him  :  He  is  edi- 
fied by  the  religious  conversation  ot'ali  pa  id  molt  edified' 
where  there  is  mo  ft  light.  The  world  is  to  him  lefs  than  nothing, 
and  God  all  in  all.  To  complete  the  whole,  he  profefles  to  have, 
emphatically,  no  inter -eft  but  in  the  truth.  Thus  when  be  c< 

to 
*  P.  47.         t  P.  270.         %  P.  291.         (f  P.  31*.         I  P,   If 


Univtrfalifm  confounds  end  dtftroys  itfelf.         lit 

to  fpeak  of  himfelf,  inftead  of  faying  he  has  no  pofitivt  good- 
ne/'s,  but  is  only  ic/'s  wicked  ;  his  words,  to  fay  the  leaft,  carry  a 
ftrong  afpect  of  finlefs  perfe6fion  .And  after  he  has  given  th* 
Irorft  of  characters  to  his  opponents,  and  reduced  all  believer? 
very  much  upon  a  level  with  unbelievers,  this  is  the  high  char- 
acter he  takes  to  himfelf: 

*  To  announceto  the  world  his  own  extenfive  knowledge  and  ad- 
mirable talents  he  has  made  out  the  introduction  to  his  eflay,  in  fuch 
language  as  this  ;   *  What  now  appears,  is  a  fmail   part  oi  a  Sy J- 

*  tem  of  Divinity,  which  the-author  has  been  meditating  more 
1  than  twenty  yearly    A  critical  view  of  the  covenant  people  of 

*  God,  in  every  age,  and  in  every  part  of  the  world,  where  divine 

*  revelation  has  been  embraced  ;  andalfo  of  the  mythology  of  ali 
"  the  nations  of  the  earth  that  have  not  been  favoured  with  the 

*  facred  oracles,  fell  naturally  in  the  way  of  his  contemplations,  as 

*  he  was  proceeding  on  a  very  extenfive  icale.'*  This  ve- 
ry zxtcnjivt  fcale  he  explains,  in   thefe  words  :  *  It  d,.Ters  no 

*  more  iron  the  doclrine  of  Calvin,  Owen,  and   Edwards,  and 

*  the  great  body  of  prote Hants, than  a  circle  as  large  as  the  periphery 

*  of  the  earth,  differs  from  a  circle  of  the  diameter  of  one  cubit. 'f 
— The  Doctor  goes  on  to  fay,  '  Innumerable  criticifms  on  the 
'original  language  in  which  the  facred  oracles  wGie  fir  it  written, 
'are  left  out  in  this  publication.     Becaufe  the   author  did,  and 

*  does  {[ill  fuppofe,  that  fuch  a  number  of  criticifms,  as  he  found 
'  his  own  thoughts  naturally  led  into,  would,  if  inferted,  much  be- 
6  wilder  the  minds  of  .moll  ot  his  readers.    And  laitly,  this  would 

*  much  fwell  the  volume,  and  embarrass  any  printer  in  this  coun- 
f  try,  for  want  of  proper  types,  and  practice.' J 

The  Doccor  wrote  the  introduction  to  Lis  ejfay%  from  which 
this  lad  paragraph  is  taken,  we  may  conclude*  j-uifc  before  hit 
death  ;  and,  directly  after  this,  his  book  was  printed.  Several 
years  before  this  date,  Mr.  Ifaiak  Thomas,  a  famous  printer  in 
Maflachafetts,  befide  his  periodical  publications,  a  vail  many 
pamphlets,  feveral  fets  of  hiftory,  &c.  &c.  printed  the  bible  in 
X  wo  large  folio  vol  urns,  and  in  one  large  quarto  volume;  and 
executed  the  whole,  it  is  laid,  with  as  much  accuracy  and  neat. 
nefs  as  if  it  had  been  done  in  Great  Britain ;  and  did  it  within  about 
two  or  three  years.  The  nsrt  ed  Voltaire  is  faid  to  hav  e  employed  eight 
or  ten  chofen  writers,  and  feated  them  ail  at  one  table ;  while  Lie, 
himfelf,  dilated  for  each  one  what  to  write;  which  was  chiefly 
5n  extracting  and  compiling  from  other  authors.  This  wonder* 
ful  gemot  publimed,  and  left  behind  him,  as  many  at  forty  or  fif- 
ty hrgz  volumes.     Notwithftanding,  let  Mr,  Thoxnaf  and  Com* 

•  pany, 

•  P.    17.  t  ?.    170.  $   ?•    X% 


w £•  Univtrjalijiii  confounds  and  dejlroys  itjelf. 

pany,  which  was  entered  into,  as  appears,  before  Dr.  H.  wrote 
his  introduction  ;  let  them  lay  afide  their  periodical  publication*, 
and  they  couid,  free  from  the  embarraffment  Dr.  K.  tells  of, 
prii.t  for  two,three,  or  more, fuch  geniufes  as  Voltaire,  with  all  their 
afniiants.  But,  the  Doctor  comes  forward,  with  great  fwelling 
words  cf  vanity,  and  afTerts  that  he  could  io *•  Jiva.ll  the  volume,' 

*  as  to  embarrafs  any  printer  in  this  country,  for  want  of  proper 
'  types,  and  practice. *'  Mr.  Thomas,  before  the  year  1780,  had 
Hebrew  and  Greek  types,  for  the  original  languages  of  the  facred 
oracles.  But  the  true  meaning  is.  Dr.  H.  would  have  the  world 
believe,  that  he  was  able  to  ftudy  and  write,  equal  to  two,  three, 
or  more  of  Voltaire,  with  their  numerous  attendants.  It  is  grant- 
ed, we  have  the  fame  reafon  to  credit  this,  as  we  have  the  reft  of 
hi*  book; 

The  chief  thing  to  be  remarked,  in  this  place,  Dr.  H.  fays  he 
has  done  all  this,  4  bethinks,  with  a  (ingle  eye,  and  ardent  defirc 
4  to  know  the  truth,  and  to  avoid  all  falie  reafoning,  and  every 

*  groundless  conclufion.'  He  unrefervedly  declares, '  I  have  n* 
'  mtereft  but  in  the  truths  He  has  ufed  the  pronoun  /,  or  fpo- 
ken  in  the  fi'rft  perfon,  nearly  400  times  in  331  pages  ;  and  gen- 
erally with  an  air  of  great  authority,  as  appears  from  the  quotation* 
already  made.  And  his  own  affertions  are  more  frequent  than 
texts  of  fcripture,  or  arguments  drawn  from  the  fcriptures.  For 
the  truth  cf  fhefe  things,  there  need  only  be  an  appeal  made  to 
his  hook.     Therefore,  to  fay  nothing  of  that  aim  oil  unbounded 

wledge  he  would  aflume  to  himfelf ;  when  we  compare  that 

ipefs  of  heart  he  profeiTes  to  have,  in  fuch  an  eminent  degree 

as  to  give  weight  and  authority  throughout  his  writings;  to  that 

of  heart  he  has  afcribeu  to  his  opponents,  and  that  dimin- 

itive  or  only  negative  goodnefs  he  has  afcribed  to  all  believers  ; 

when  we  compare  thefe  things  together,   we  have  the  true  fpirk 

genius  of.  the  ait tkpr.     He  has  charged  his  opponents  with 

-monopolizing,  with  limiting,  and  *  their  partial  and  much  lira-' 

'  ited  covenant  of  redemption,'  as  he  is  pleafed  to  call  it.     How 

much  the  Doctor  has  monopolized  asd  limited  to  his  own  deer 

fclf,  the  public  will  judge. 

It  is  granted,  when  a  man  writes  his  own  diary,  or  memoirs  for 

;   fo  in  many  other  cafes,  it  is  convenient  and  necefTary 

to  fpeak  in  the  fir  ft  perfon.     But  when  a  point  of  do&rine  is  to 

.     fettled,  where  fcripture  evidence  alone  can  decide,  for  a  man 

in  the  firfi  perfon,  evidently  wifning  to  recommend  his 

ne  by  his  own  authority,  th'ifl  betrays  either  the  weaknefs  of 

ae,  or  his  ignorance  of  the  holy  Scriptures.     But  thd 

latter 


Univerfalifm  confound.1;  and  dejlroys  it/elf.  113 

latter  cannot  be  charged  on  the  Do£ror.  Therefore,  his  frequent 
ufe  of  egotifms,  or  of  the  pronoun  /  in  the  room  of  fcripture  ev- 
idence, only  expofes  the  weaknefs  and  fallacy  of  his  own  fcheme. 
Thinking  to  prove  that  believers  have  only  negative  virtue, 
or  that  they  are  only  lefs  wicked.  Dr.  H.  has  recourfe  to  what 
Job,  David,  and  Paul  fay  concernning  their  remaining  fin.  But 
what  they  fay  on  this  article  proves  againft  him.  Job  fays,  *  I 
'  abhor  myfelf,  and  repent  in  dull  and  afhes.'"*  This  was  to  hate 
fin  in  himfelf  :  turn  from  it,  rejecf  it,  or  put  it  away.  Every  be- 
liever has  this  principle  of  hatred  to  fin,  though  not  to  fo  gi  e;  1 
gree  as  Job  had  at  this  time.  But  the  loweft  degree  oi  thi 
tred  to  fin  is  right  oppofite  to  every  moral  exercife  of  the  unbe- 
liever's heart.  There  cannot  be  a  greater  difference  and  oppofi- 
tion,  in  the  nature  of  things,  than  there  is  between  hating  fin  and 
driving  to  be  free  from  it,  and,  on  the  contrary,  loving  of  it,  and 
holding  of  it  faff,  with  one's  whole  ftrength.  There  cannot  be  a 
greater  difference,  as  to  the  nature  of  the  cafe,  than  there  is  be- 
tween dying  daily  unto  fin  and  living  untorighteoufnefs,  and  on 
the  other  hand,  living  in  fin,  making  fin  one's  element  and  life, 
and  increafing  in  it.  What  greater  odds  in  the  nature  of  things, 
than  between  dying  and  living  ?  Therefore,  David  and  Paul  fay, 
and  right  againft  the  Do6lor, — '  My  wounds  ftink,  and  are  cor- 

*  rupt :  becaufe  of  my  fooliihnefs.'t     *  O  wretched  man  that  I 

*  am  !  Who  fhall  deliver  me  from  the  body  of  this  death  ?'+  In- 
ftcad  of  fin  being  loathfome  and  deadly  to  the  impenitent  finner, 
it  is  the  very  thing  his  foul  lufteth  after.  He  never  had  the  leaffc 
poffible  perception  that  fin,  in  its  own  nature,  was  loathfome ;  but  in 
every  appearance  of  it,  it  is  to  him  an  amiable  object ;  and  more 
fo  the  longer  he  lives  in  it. 

We  have  alfo  the  words  of  Chrift,  direclly  to  this  point.     ■  No 

*  man  can  ferve  two  mailers  :  for  either  he  will  hate  the  one,  and 
!  love  the  other ;  or  elfe  he  will  hold  to  the  one,and  defpife  the  other. 

*  Ye  cannot  ferve  God  and  mammon. '§  The  difference,  there- 
fore, between  the  fervants  of  God  and  the  fervants  of  mammon, 
is,  the  former  love  God  and  the"  latter  love  mammon.  The  love 
alfo  in  both  thefe  cafes  ftands  oppofed,  one  to  the  other ;  and  Chrift 
here  mows  that  it  cannot  beotherwife.  Not  as  Dr.  H.  fays,  that 
one  has  a  lefs  degree  of  love  to  mammon,  fo  a  lefs  degrecoi\\&~ 
tred  to  God,  than  the  other.  But  one  has  love  to  God  and  ha- 
tred to  mammon,  while  the  other  has  love  to  mammon  and  ha- 
tred to  God.  And  Chrift  plainly  teaches  that  no  man  can  be 
his  difciple,  unlefs  he  can  freely  give  up  all  out  of  love  to  him  ; 
and  even  lay  down  his  own  life  for  Chrift 's  fake.     But,  of  un- 

P  belivers 

*  Job  42.  6.         +  Pfal.  38.  5.         %  Row.  7.  a*.         \  Mart.  6.  84. 


1 1 4-  Uh  i  vt  rfa  11  jk  c  c  nfo  u  n  ds  and  dejt  r  by  s'it/e  if. 

believers  Chriit  fays,  '  They  have  both  feen  and  hated  both  me 
4  and  my  Father.'*  So  the  apoitle  decides  this  difference,  by 
mowing  charity  to  be  the  only  thing  which  is  morally  excellent. 
Without  charity  there  is  nothing,  nothing  morally  good.  Here 
we  again  find  a  pofitroe  difference.  To  fay  no  more,  the  unbe- 
liever, and  every  unbeliever  is  totally  deititute  of  moral -goodnefs. 
So  his  moral  ffate  materially  differs  frorfi  the  believer's.  Bafe  metal 
or  drofs  that  has  not  one  particle  of  gold  in  it,  materially  differs 
irom  gold,  though  this  gold  be  mixed  with  drofs.  So  the  belie- 
ver, though  fome  fin  remains  in  him,  has  fomething  the  unbe- 
liever has  not  j  he  has  charity,  the  only  moral  excellency  in  the 
univerfe.  Hence,  thefe  two  characters  differ,  as  Hght  differs 
jrrom  darknefs.  This  is  not  all.  The  apoitle  fhows  the  unbe- 
liever to  be  wholly  itlfifli,  or  to  have  a  carnal  mind  which  is 
enmity  agamjt  God,  This  enmity,  or  this  /?  I  fiJJinefs  is  direct- 
ly oppofed  to  that  chanty  v/hich  Jee/zeth  not  her  own,  but  feek- 
eth  the  glory  of  God  and.thebeit  good  of  his  kingdom.  As  every 
unbeliever  is  governed  by  this  felfifhnefs,  and  every  believer  by 
this  charity,  we  of  eourfe  have  the  difference  between  them  ;  as 
great,  in  the  nature  of  things,  as  can  be  imagined. 

There  is  no  need  of  dwelling  on  this  point.  The  difference 
between  faints  and  finners,  is  one  of  the  molt  plain  and  import  w 
ant  do6trines,  throughout  the  facred  pages-.  It  is  one  of  the 
iiril  duties  enjoined  on  God's  minifters,  under  the  ancient  as  well 
as  the  new  covenant,  to  *  teach  his  people,    the   difference  be- 

*  tween  the  holy  and  profane,  and  caufe  them  todifcern  between 

*  the  unclean  and  the  clean  :'t  that  is,  between  the  righteous  and 
the  wicked.  In  many  places  in  his  book,  the  Do£tor  allows  this 
difference,  jult  as  it  is    taught  in   the  bible.     He  fays,  '  Where 

*  this  faith  is,  there  certainly  will  be  a  bitter  hatred  andaverfion 

*  to  all  ungodiinefs.  The  very  difcovery  of  God  which* I  atii 
'  f pea  king  of,  neceffarily  involves  in  it  a  perception  and fenfeot 

*  infinite  amiablenefs,  beauty  and  glory.   The  infinite  lovelinefs 

*  of  God,  and  falvalion  by  grace  through    Jefus  Chrift,   are  the 

*  effential  objects  of  the  faith  I  maintain.     This  wholly  agrees 

*  with  the  old  calviniftic  doctrine  of  faving  (aith.     No  acquaint- 

*  ance  with  God  or  divine  truth,  without  a  feeling  impreflion  of 

*  the  divine  (oy.elinefs  on  our  fouls,  was  ever  thought  to  be  fair* 
'  ing  faith  by  Calvin,  Own,  or  any  eminent  promoters  of  the 
4  proteflant  caufe.  Their  object  of  faith  is  exactly  the  fame  which 

*  I  contend  for  ;   and  the  manner  of  communication  and  opera- 

*  tion  is  the  fame,  as  wrought  by  the  power  of  God,  working  by 
1  love,  and  purifying  the  heart,  even  as  God  is  pure. 'J  *  We  do 

'not 

*  John  i5.   s*  "i    Ezek.   44.   *$  t  ?•   »34»   *3S- 


Univerfalifm  confounds  and  deftroys  itfelf.  115 

*  not  confider  aflurance  of  our  falvation  to  be  of  the  efiencc   of 
|  laving  faith;  but  merely  confequential,  even  as  hath  been  ufual 

*  with  proteftants.     The  faith  we  contend  for  has  nothing  imme- 

*  diately  and  direclly  to  do  with  ourfelves,  but  with  the  object  of 

■  our  faith.  "  When  this  faith  is  wrought   in  us,  by  the  power 

*  and  grace  of  God,  and  proper  fruits  enfue  ;  thence  we  argue 

*  our  fafe  eltate  by  way  of  confequence,  and  fo  make  our  calling 
1  and  election  fare,     We  unite  with  the  orthodox  in  all  ages,  in 

*  faying,  that  hatred  to  all  f\n  is  the  fruit  of  faith  ;  or  that  fav.ing 
'  knowledge  and  fupreme  love  of  God  are  through  faith.'* 

It  fcems  lmpofliblc  but  what  Dr.  H.  fliould  know  how  he  con- 
tradicls  himfelf.  The  faith  of  fuch  as  hold  to  endlefs  punifhment, 
be  has  faid  again  and  again,  is  wholly  oppofed  to  free  grace,  and 
all  the  offers  of  grace  ;  and  that  no  man  can  be  jullified  by  grace, 
on  their  plan.  So  to  make  out  his  own  fcheme  of  faith,  he  has 
made  our  own  certain  knowledge,  that  we  fhall  be  faved,  necefla- 
ry,  in  order  to  have  a  proper  warrant  to  believe  in  Chrift  for  fal- 
vation.   This  we  have  ^cn  in  Letters  I.  II.  V.  But  here  he  fays, 

*  We  do  not  confider  aflurance  of  our  falvation  to  be  of  theeflencc 

■  of  faving  faith  ;   but  merely  consequential,  even  as  hath   been 
c  ufual  with  proteftants.     Tbe  faith  we  contend  for  has  nothing 

*  immediately  and  directly  to  dp  with  ourCelyeSjtyjt  with  theobjeft 
4  of  our  faith.     We  unite  with  the  orthodox  in  all,  ages,'  &c.  &c. 

But  his  uniting  with  the  orthodox,  in  making  true  faith  con- 
fift  in '  a  bitter  hatred  and  averfion  to  all  ungodlinefs,'  and  •  fupreme 
6  love  oi  God  ;'  fo  making  the  wideft  difference  between  believ„ 
ersand  unbelievers,  then  again  denying  this  difference  by  reducing 
of  it  to  nothing,  is  the  fame  as  denying  of  it  throughout.  He 
therefore  falls  into  this  aggravated  crime  of  putting  no  difference 
between  the  holy  and  profane.  And  this  argues  the  weaknefs 
&s  well  as  bafenefs  of  his  caufe. 

I  am  a  &c. 


«#^--&*f*" 


LETTER     JX\ 

Mr.  Retly's  Scheme  of  Union,  examined. 
My  dear  Friend, 

DR.  Huntington's  idea  on  this  fubjeel  will  fhow  us  Mr.  Rel- 
ly's.  The Do6lor  has  taken  his  from  Mr.  Relly's.  It  will 
of  courfe  facilitate  matters  to  fee  the  Doctor's  firft,  as  things  are 
in  readinefsto  brinp  his  into  view  at  once.  Speaking 

•  Ibid.   5  * 


liG  Univerfa lifm  c o nfo u n as  a n d  deft roys  itf 

Speaking  oitUEtion  Dr.  H.  fays,  'As  it  refpe&s  mankina, 

*  alter  death,  it  centers  in  one  head,  Chvill  the  Son  of  God,  the 

4  Sun  of  man,  the  only  mediator  between  God  and  man  ;   and  all 

*  human  kind,  as  his  kindred  body.     This  head  is  in  a  like  na- 
'  tural  and  fader  at  connexion  with  the  whole  body  of  human 

5  nature.'*     *  God  has  one  eleel  head  and  no  more;  and  one 
1  etetl  b&dy  and  no  more.     The  eleel  head  is  the  Son  of  man,  in 

*  equal  connection  with  all  human  nature.     The  eletl  body  is  all 

an  nature. 't     He  fays  many  other  things  to  mow  how 

ft  is  in  one  and  the  fame  union  with  all  men  :  whether  be- 

1   unbelievers,  he  makes  no  difference.     Believers  come 

joyment  of  the  blefTing,  he  fuppofes,  by  their  believ- 

;  relation  to  C  brill  was  the  fame  before  their  believ- 

irds.       All  mankind  being  one  with  Chriflas  the 

:he  h*ad9  from  which  the  Doctor  concludes  the 

1  all  men.  The  thing  is  for  him  to  eilabliih  his  prem- 

he  makes  his  favorite  concluflon. 
haveonfy  to  compare  his  fchemeof  union  with  itfelf, 
h  his  leading  fentirnents  and  arguments.  And,  as  we  have 
.  his  fcheme  (huts  up  the  kingdom  of  heaven  againit  men  fo 
long  as  they  remain  in  this  world.  He  can  exhort  no  one  Tin- 
ner to  repent  and  believe  in  Chrifl,  until  fuch  fmner  is  indeed 
dead  ;  unlels  he  exhorts  him  to  make  God  a  liar  in  believing  : 
He  makes  the  outward  privileges  of  the  gofpcl  to  be  of  no  bene- 
fit to  men,  while  in  this  life  :  He  makes  the  light  of  the  gofpei 
to  be  of  no  benefit  in  preparing  men  for  happinefs,  in  the  life  to 
come:  His  fcheme  coniiders  all  the  judgments  fent on  men,  in 
this  world,  to  be  of  no  fervice  whatever,  whether  here  or 
hereafter  :  His  fcheme  faves  not  one  of  the  human  race  from  the 
cur  ft  of  the  law,  or  from  the  pains  of  hell ;  but  every  one  fuffers 
the:  full  defert  of  his  fins,  as  fall  as  his  defert  arifes.  What  then 
is  the  amount  of  the  Do61or's  union.  ? — On  his  plan,  not  one  of 
our  race  can  be  faved  by  grace;  it  any  are  faved  it  is  by  their 
own  works,  or  by  their  own  merit:  Kis  fcheme  confiders  the 
Hate  of  the  redeemed,  after  death,  to  be  nothing  more  than  a  myf- 
tical  heaven  ;  and  may  as  well  be  called  a  place  of  mifery  as  a 
place  of  happinefs  :  He  makes  no  eifenrial  difference,  neither  in 
this  nor  the  next  Hate,  between  the  righteous  and  the  wicked: 
His  way  of  arguing  proves  Chrifl  to  be  the  Dejlroyer  ol  all  men, 
as  fully  as  it  proves  him  to  be  the  Saviour  of  all  men.  His  boaft- 
»>d  fcheme  of  union  is  of  courfe  a  fcheme  of  confufion  and  de- 
duction ;   it  completely  deftroys  itfelf. 

This  (hows  the  iffue  of  Mr.  Rclly'-.      His  has  all  the  leading 
Tilings  as  the  Doctor's  has  ;  the  latter  being  taken  from  the  former, 

as     . 
•:;  ?.  82  -r  P.  Gi 


Vniverfalifm  confounds  and  dejlroys  iff  elf  117; 

as  we  fhall  now  fee. — Mr.  Relly  fays,  '  The  union  between 
■l  Chrift  and  the  people  (meaning  all  nun)  is  fuch,  that  they  a$ 
1  member soi  his  body,  ofhisflefh  and  of  his  bones,  were  in  him  in 

*  his  birth,  that  they  might  inherit  the  bleffings  of  his  holy  nativ- 
4  ity.'*  «  He  (Chrift),  as  having  the  people  in  himfelf,  had  the 
'  right  of  redemption,  and  as  them,  ftood  engaged  to  fulfil  every 

*  requifite  to  the  glory  of  God,  and  their  eternal  falvation :  which 

*  requifites  were  firft 'a  holy  principle,  a  privation  of  original 
4  guilt,  fulfilled  in   his   birth;   a  juft  obfervance  ofthe!aw,and 

*  conformity  to  the  divine  nature,  fulfilled  in  his  life;  and  a 
4  full  propitiation  for  the  (in   that  was  paft,   accomplished  in  his 

*  fufferings  and  death,  The  whole  of  which,  he  did  ;  as  con- 
*taining  the  people  (all  men)  in  himfelf,  who  are  upon  that  account, 
'-  not  only  reprefented  as  being  in  him,  in  his  birth,  as  above  ; 
\  but  alio  in  the  whole  of  his  life,  death  and  re  furred  ion.  Ill 
4  him  were  they  circumcifed,  and  the  body  of  the  fins  of  their 
\  flefh,  put  off  by  the  circumcifion  of  Chrift.  In  him  fulfilling 
4  the  law,  and  walking  in  ail  the  ordinances  of  God  blamelefs.'t 
Mr.  Relly  here  makes  all  men  perieft,  *  walking  In  all  the  ordin- 
4  ancesofGodblamelefs,'bccaufethey  areall  in  Chrift,  and  Chrift 
does  thefe  duties  for  them.  Dr.  Huntington  confid'ers  all  men 
perieel  in  the  fame  fenfe:  'Theirgarments,' he  fays,*  are  all  alike 

*  wafhed,  and  made  white  in  the  blood  of  the  Lamb.'  So  there 
are  feveral  other  leading  fentimets,  in  the  above  quotations,  which 
exactly  agree  with  the  Doctor's. 

Mr.  Relly  continues  :  *  Crucified  with  him  (Chrift,)  and  that 
4  the  refurrection  of  Chrift,  was  the  refurre&ion  ot  the  people 
'  from  death,'  (the  refurre&ion  of  all  men  from  death.)  He  then 
applies  thefe  words  of  the  apoftle  to  all  men  ;  4  Even  when  we 

*  were  dead  in  fins,  hath  quickened  us  together  with  Chrift :  And 

*  hath  railed  us  up  together,  and  made  us  fit  together  in  heavenly 

*  places  in  Chrift  Jefus.'  4  From  which  it  is  evident,'  fays  Mr. 
Relly,  4  that  the  union  between  Chrift  and  the  people  (all  men,) 
\  was  fuch,  as  head  and  members  in  one  body,  that  they  were 

*  with  him  and  in  him,  in  his  birth,  his  life,  his  death,  refur- 
4  re  &  ran  and  glory.  Therefore  his  fufferings,  wars,  and  tri- 
4  umphs,  all  are  theirs. ';£  So  Dr.  Huntington  fays  that  the  whole 
race  of  Adam,  '  Go  away  into  everlaftingpunifhment,'  or  rather 
into  everlafting  happinefs  ;  becaufe  Chrift  fuffcrs  for  them,  in 
their  roo?n  and  jlead :  making  all  the  threatenings  to  finncrs 
come  on  Chrift,  and  every  blefling,  by  Chrift,  to  believers,  come 
on  the  whole  of  mankind. 

Speaking  of  the  day  of  judgment,  Mr.  Relly  fays  that  we,  or  all 

men, 
*f  P.  52,  53.   Boflon  Edition  :  printed  by  Edjs  and  So::,  and  having  no  dat  \ 
t  P.  S»5* 


iig  Univtrfalifpi  confounds  and  dejlroys  itjdf. 

men,  mail  be  'judged  according  to  the  deeds  done  in  the  body, 

*  and  giving  an  account  at  that  day  for  every  idle  word,  &c.  all 
f  this,  I  fay,  hath  its  harmony  and  perfection  in  Jefus. — In  him 

*  fanctified,  in  him  accepted,  and  therefore  appeal  from  the  firft 

*  Adam  unto  the  fecond.  In  like  mannner  we  account  for  the 
4  deeds  done  in  the  body,  Jefus  having  atoned  for  the  evil,  and 
'  done  the  good.'*  In  this  way  Mr.  Relly  fuppofes  every  one, 
at  the  lair  day,  will  give  an  account  for  himfelf,  for  every  idlt 
word,  and  for  every  deed  done  in  the  body  :  Chrifl  having 
atoned  for  all  their  evil,  deeds,  and  done  all  the  good  deeds  requir- 
ed of  them.  So  Dr.  Huntington  holds,  as  we  have  feen,  that  all 
the  threatenings  to  guilty  men,  are  (ilencedand  fatisfied  in  ChrifL 

To  the  fame  import  Mr.  Relly  fays  again  :   *  Standing  in  the 

*  grace  of  union  with  Chrifl,  we  are  at  peace  with  all  the  fcrip- 

*  turcs.  He  in  us  and  we  in  him,  have  fulfilled  all  righteoufnefs, 
'  fully  kept  the  commandments  of  God,  and  fuffered  the  punifh- 
■  ment  due  unto  our  fins,  and  now  inherit  the  promife,  whilft  the 
'  voice  of  words,  yea  every  terrifying  found  is  filenced  ;  and  notfu 
1  ing  now  heard  but  the  found  of  grace,  love,  and  good  will.'t  Mr, 
R.  here,as  he  generally  does,addrefTes  himfelf  to  all  mankind ;  mak- 
ing *  every  terrifying  found  to  befienced,'  both  as  to  faints  and 
finners.    Which  exactly  agrees  with  D.r.  H.  in  one  main  article. 

And  whoever  will  examine  Mr.  Relly 's  book,  he  may  find  (in 
pages  65  to  71,  84  to  36,  '125  to  i23,  and  159,)  that,  with  Dr. 
Huntington,  he  has  made  out  his  fcheme  with  fucb  arguments, 
and  fentiments  as  thefe  :  That  the  gofpel  fpeaks  nothing  but  good 
both  to  faints  and  finners  :  That  the  law  and  gofpel  are  in  direci 
opposition  :  That  the  law  fpeaks  to  all  men  alike:  That  there  is  no 
proper  foundation  laid  for  men  to  be.lieye  in  Chrift,  unlefs  they 
iirfl  know  they'are  defied  to  ecernal'life  :  That  men  would  make 
God  a  liar,  in  believing  in  Chriir,  for  eternal  life,  unlefs  it  is  firft 
.nade  certain  they  are  elecled  to  eternal  life  :  That  all  men  have 
two  characters,  one  good  and  the  other  bad  :  That  all  the  threaten- 
tngS  in  the  bible  refpecf  none  other  but  Chrilt, :  That  all  the  aw- 
ful woes  and  curfes  in  the  bible,  to  Gods  enemies,  are  only  an 
empty  found  :  That  we  can  have  no  truft  or  confidence  in  God, 
unlefs  we  firjjt  know  his  providence  and  attributes  arc  operating 
particularly  in  our  favour  :  That  believers  have  no  pofitive,  but 
only  negative  goodnefs  :  That  there  is  no  real  difference  between 
faints  and  finners,  or  hetween  the  holv  and  profane  !  As  thefe 
fentiments  are  clearly  exprcflcd  by  Mr.  Relly,  at  the  fame  time 
being  thcoutlines  and  eflential  parts  in  Dr.  Huntington's  book; 
it  proves  both  their  fchemes  to  be  made 'up  of  the  fame  jarring 

contrarieties, 

*  P.   1  to,   Hi.  +  P.    to-. 


twi\ftrfaHjm  confounds  and  dejiroys  itfelf.  1*31 

^ohtrsrieties.  Certainly  Mr.  Relly's  muft  have  the  fame  contra- 
dictions as  the  Debtor's,  for  it  is  compofed  of  the  fame  principal 
arguments  and  fentiments.  There  is  no  need,  therefore  of  follow- 
ing Mr.  Relly  any  farther,  except  to  fee  a  few  of  his  contradiction* 
laid  together.  ■     .  .      . 

Accordingly,  to  name  one  contradiction  which  runs  through 
his  book.  He  defcribes  his  antagonifls  as  being  fome  of  the  moft 
ftupid  and  vile  fet  ot  creatures  that  ever,  lived  He  calls  them 
4  barking  ciws  ;3  governed  by   *  perfonal  pique,  perfonai  enmi- 

*  ty,  ieif-intereff,  &c.'  full  oj"  egregious   vanity,  and  infolence; 

*  dextrous  at  making  faults,  where  there  is  none;'  and  like*  fome 
'  bufy  critic,  whofe  genius  leads  him.  ever  .in  fearc.h  of  offal,  and 

*  garbage.'*  Mr.  Relly  alfo  very  often  calls  his  antagoniiis 'An- 
1  tichrift.'t  .  And  a  viler  character  cannot  be  found  in  fcfipture, 
than  what  he  gives  them.  There  is  no  need  of  inquiring  whether 
all  this  be  true;  or  whether  his  opponents  deferve  this  character. 
The  contradiction  lies  here :  After  all  he  has  faid  about  them,  af- 
ter he  has  dreffed  them  up  as  odioufiy  as  poflible  ;  he  then  af^ 
ierts  them  to  itand  as  fair  for,  and  to  be  as  great  favorites  ot 
heaven,  as  any  men  in  the  world  ;  and,  with  all  other  men,  to  be 
going  dire6tly  to  heaven. 

Again,  Mr.  Relly  not  only  includes  a  part,  but  almoft  the 
whole  of  the  chriftian  world,  under  the  name  AntickriJL 
Thus  he  aiTerts,  !  But  Antichrift  fays,  You  cannot  be  faved,  ex- 

*  cept  you  are  holy  and  good. in  yourfelf.' — '  But  Antichrift  fays, 

*  there  are  terms  and  conditions  to  be  complied  with  and  fulfil- 
■  led,  before  you  can  be  faved. 't  Mr.  Relly  is  here  trying  to 
make  us  believe  that  repentance,  faith,  or  holinefs  is  not  neceila- 
ry  to  falvation,  or  to  fit  men  for  heaven*  But  almofl  all  chrif- 
tendom,  from  the  beginning,  have  profelTedly  held  this  as  being 
effential  to  falvation  ;  and  this  gives  us  his  meaning  of  Anti- 
chrift. After  enumerating,  and  with  an  air  of  contempt,  the 
gifts  and  graces  oi  the  holy  Spirit  ;  as  righteoufnefs,  meeknefs, 
faith,  humility,  &c.  he  fays,  ■  This  is  that  Antichrift  of  whom 

*  we  were  told  that  He  mould  come,  yea,  was  {o  early  in  the 

*  world  as  the  days  of  the  apoftles  ;  and  prevails  fo  mightily 
f  in  the  chriftian  world  at  prefent  that  the  generality  of  chrif- 

*  tians  under  his  influence,  are  upon  a  level  in  faith  and  doctrine 
'  with  the  Jews  :  or  but  very  faintly  diftinguifhed  from  thern.'^ 
Nearly  the  whole  of  the  chriftian  world,  and  in  every  pafl;  age, 
have  profelTedly  held  thefe  gifts  and  graces  of  the  holy  Spirit,  as 
being  neceiTary  to  falvation  ;  for  which  Mr.  Relly  here  calls 
tkem  k  Antichrift.'  He  therefore  includes  almoft  all  chriftendom, 

under 
•t, 6,7,8, inhislbtwdu^ion,  t  P.  129, 133, 104, 157, 158    J  P.  -.;•;.  1  39.  §129. 


itfdf. 


iiu  Un'rjtrfalifm  confounds  and  dcjiroys 

under  the  name,  Antic.hrifL  Thus  far  Mr.  Relly's  union. 
Cnnfl  united  to  all  men,  and  Chriit  united  to  *  Antichriil !' 

In  another  place  he  calls  Antichrist  the  falfe  Chrifi.  *  The 
"falfe  Chr:/l,'  he  fays,  Vis  a  compound  of  pride,  darknefs,  de- 
'  ceit,  felf-love,  enmity  to  the  true  Chrifi,  &c.'*  He  labours', 
much  to  fix  this  character  on  all  fuch  as  difagree  with  him  in 
fentiment.  In  fo  doing  he  has  made  out  his  monftrous  union.. 
For  if  Chrifi  is  equally  united  with  all  men,  he  is  then  united 
with  Mr,  Relly's  opponents,  .thefe.  moil  hateful  characters,  and 
therefore  united  to  the  falfe  Chrifl,  who  is   '  at  enmity  to  the 

*  true  Chriit.5  Chriit  in  .'.confanguinity  and  affinity,',  he  fays, 
with  all  men  •  and  thefe  members,  of  the  fame  body,  at  enmity 
to  Chrifi  their  Head  !  Thefe  members  alfo,  at  enmity 'to,  Chriit 
their  Head,  he  fays,  are  in  a  ftate  of  '  pafTivity,  and  Chrifi  the 

*  active  ccnfcicufr.efs  and  quickening  fpirit  of  the  whole. 't  In 
a  ilate  of  pajjivity,  and,  his  opponents  efpecially,  at  the  fame 
time  at  enmity  to  Chriit  ;  and  in  a  ilate  of  pafjivity,  while  Chriil 
is  the  quickening  fpirit  of  the  whole  !  Mr.  Relly's  words,  how- 
ever, if  they  have  any  meaning,  make  Chriit  to  be  at  enmity  with 
liimfelf ;  or  the  body  at  enmity  to  the  Head  ! 

Mr.  Relly,  -ike  Dr.  Huntington  after  him,  makes  little  or  no 
difference  between  the  regenerate  and  unregenerate.  He  applies 
to  all  m^u  alike,  the  words  ot  the  prophet  Micah  ;  concerning 
the  corrupt  rulers  of  Ifracl  and  Judah,  in  that  day  ot  noted  apof- 
tacy.   He  fays,  '  When  I  except  this  Man  [the  Man  Chriil  Jefus], 

*  I  believe  that  word  of  the  Lord  applicable  unto  all  the  other s9 

*  where  he  fays,  thz  befi  of  them  is  as  a  brier,  the  mofi  up- 
4  right  is  /harper  than  a  thorn  hedge.'t  But,  what  violence 
is  Mr.  Relly  guilty  of,  in  applying,  without  exception,  this 
naifage  to  all  men  ?  The  prophet  was  diftinguifhing  thofe  cor- 
rupt rulers  and  judges  from  fuch  as  were  faithful  to  their  trufl  ; 
tlfe  there  would  be  no  meaning  to  his  words.  Befides,  juft  be- 
fore the  above  cited  words,  the  prophet  fays,  *  The  good  man  is 
4  perifhed  out  of  the  earth,  and  there  is  none  upright  among  men.* 
Implying,  by  thefe  general  terms,  there  had  been  good  and  righ- 
teous men  ;  and  that  there  were  itill  fomc  few  remaining,  how- 
fcever  corrupt  the  generality  of  their  rulers  might  be. — Mr. 
Relly  fays  again,  '  Nor  is  it  poflible  I  mould  ever  defpife  good 
'  works,  on  this  account.     But,  wherever  I  have  fpoken  flight- 

*  ly  of  human  goodnefs,  it  is  becaufe  I  am  convinced  it  is  not 

*  good  ;  but  a  falfe  fhow,  and  lying  vanity  ;  and  therefore  a 
4  faff  hood,  always  to  be  oppofed.'§  He  fays  this  of  believers 
as  well  as  unbelievers.     It  is  allowed,  as  men  are  born  into  the 

world, 
*  ?.  133.         t  ?  43.         $  P.  *6.  Introduction.         $  P.  27.  Ifetf. 


Vnwerfaiifm  confounds  and  deflroys  itfelf,  12% 

vorld,  and  as  we  all  are  according  to  tkeflefli,  there  is  no  hu- 
man goodnefs.  *  There  is  none  that  doeth  good,  no,  not  one,'* 
is  the  carnal  or  natural  flate  of  mankind.  Where  grace  is  im- 
planted, however,  it  renews  the  heart,  and  reforms  the  practice. 
•,  After  Mr.  Relly  has  collected  the  moll  pertinent  words  of 
fcripture,  ufed  to  mow  the  entire  depravity  of  the  carnal  heart, 
and  of  all  impenitent  men  ;  after  he  has  thus  gone  on  to  blacken 
every  child  of  Adam,  believers  and  unbelievers  together,  and 
made  them  as  vile  as  poffible  ;  he  then,  in  the  fame  page,  even 
calls  God  to  witnefs  his  own  gracious  fincerity  and  purity  of 
motives.     *  The  God,  and  Father  of  our  Lord  Jefus  Chrift,  be- 

*  fore  whom  I  Hand/  fays  he,  knoweth  that  I  lie  not,  when  I 
s  declare,  That  there  is  but  one  Man,  the  Man  Chrilt  Jefus,  a- 

*  monglr.  all  the  individuals  of  Adani  s  race^  whofe  example  I 

*  admire  and  can  perfectly  approve  of  :  by  his  example,  I  con- 

*  lefs  I  am  deeply  convinced,  not  to  envy,  but  to  the  moil  pro- 
1  found  admiration  ! — I  cannot  defpife,  but  mud  forever  rever- 

*  ence,  admire,  and  wonder  before  Him, — O  !  Thou  great  Arch- 

*  etype  of  true  holinefs,  Jefus  Chrift  :  thou  only  art  holy,  thou 
'  only  art  the  Lord  :  and  thou  knoweft  wherefore  I  thus  [peak. 

*  — I  have  thus  fpoken,  thou  knoweil  ;  becaufe  I  apprehend 

*  what  I  have  fpoken  againft,  to  be  utterly  falfe  ;  a  grand  decep- 
1  tion;  and  yet  the  Idol  of  mankind,  Thou  art  my  ftandard,  and 

*  everlafiing   pattern  of  true  goodnefs. — Unto  thy  grace  and 

*  keeping  I  commit  my  all  ;  and  that  thou  fhouldefl  blefs  what 

*  I  have  written,  unto  the  glory  and  praife  of  thy  venerable 

*  name  ;  and  rcfpetting  my  readers,  unto  their  conviction,  even 
1  to  that  Eternal  Life,  which  is  in  thee  <   I  pray.-*~It  may  eafily 

*  be  feen,  that  I  aim  only  at  illuflrating  that  grand  capital  prop- 

*  ofition  of  the  Saviour's  ;  I  am  the  truth. — Refpe&ing  the 
4  matter  and  J cope  of  the  following  treatife,  I  am  above  un- 
4  certainty  therein. 't — After  reading  what  Mr.  Relly  here  fays 
of  himfelf,  and  what  he  fays,  in  direct  oppofition,  of  every  fon 
of  Adam,  he  might  feem  to  be  of  a  different  order  of  rational  be- 
ings, or  one  who  never  had  apoftatized. 

Self-commendation  carried  to  fuch  an  height,  thus  feen  in  o- 
pen  day,  and  in  its  native  colours,  may,  however,  anfwer  this 
$ood  end  :  It  may  ferve  to  open  their  eyes,  and  effectually  cure 
thofe  writers,  on  the  fide  of  truth,  who  have  in  fome  degree  fal- 
len into  the  fame  difgraceful  pra6tice.  But  thofe  writers  who 
have  maintained  the  doctrine  of  endlefs  puniihrnem,  in  oppofi- 
tion to  univerfalijm  ;  and  who  have  been  generally  efteemed 
in  the  church  or  God,  for  one  or  two  centuries  paft  ;  have  not 
Q  been 

'•':  Rosa   3.  iju  <  V.  ?.6,  3:,  32,  33,  Ibid 


122  Vnxverfalijm  confounds  And  dejlrbys  itftlf, 

been  fo  fond  of  fpeaking  in  the  fir  ft  perfon,  or  fo  liberal  in  be- 
llowing encomiums  on  their  own  works  and  characters.  Neither 
have  they  exhibited  their  own  experiences,  or  their  own  good 
feelings,  with  a  view  to  render  their  do&rines  popular,  or  to  give 
fupport  to  their  fentiments.  For  the  truth  of  this,  an  appeal  k 
made  to  their  writings.  And  truly  the  great  and  molt  important 
doctrines,  that  look  forward  to  eternity,  ought  firft  to  be  clearly 
fupported  by  divine  revelation.  As  to  felf-commendation,  fev- 
cral  thou  land- years  ago,  Solomon  has  told  us,  *  Let  another  man 
fc  praife  thee,  and  not  thine  own  mouth;  a  ftranger,  and  no*, 
b  thine  own  lips.'* 

lam,  5c c, 
*  frov.  27.  2 


END  OF  PART  £ 


Univerjalifm  confounds  and  dejlroys  itfelf. 

Sec. 


PART      II. 

Dr.  Chauncy 's,  Mr.  Winchester's,  Mr.  Petitpierre's,  and  Med. 
*    Dr.  Young's  Scheme,  which  fuppofes  a  limited  punifhment 
hereafter,  mown  to  be  made  up  of  contradictions. 


LETTER     I. 

Mr.  Winchefter ',  following  Dr.  Chauncy,  holds  that  all  men 
are  faved  by  Grace,  ana,  in  contradiclion  to  this,  that  the 
damned fuffcr  all  they  defervt. 

My  dear  Friend, 

HAD  you  read  Dr.  Edwards  again/l  Dr.  £kauncyt  you 
would  have  found  an  anfwer  to  Mr.  Winchester's  dia- 
logues. So,  have  faved  yourfelf  the  trouble  of  your  laft  requelt 
to  me.  There  appears  nothing  material  in  thofe  dialogues,  on 
univerfal  reficration,  but  what  we  find  in  Dr.  Chauncy'sy^/- 
vat  ion  of  all  men.  An  anfwer  to  the  latter  is  of  courfe  an  an- 
fwer to  the  former,  And  Dr.  Edwards  has  given  a  complete 
anfwer,  it  is  thought,  to  Dr.  Chauncy.  '  This  makes  it  needlefs 
to  attend  minutely  to  things  in  Mr.  Winchefter's  book  ;  but  on- 
ly to  ftate  fome  of  his  leading  ideas,  compare  them  together,  and 
fee  their  confequences.  In  this  cafe  it  will  be  molt  expedient, 
fomewhat  to  pattern  after  Dr.  Edwards  in  his  reply  to  Dr» 
Chauncy. 

Mr.  Winchefter  holds  that  all  men  are  faved  by  grace,  and 
Uved  wholly  by  the  grace  of  God.     ■  The  Gofpcl  of  the  Grace 

*  of  God,'  he  fays,  *  is  in  itfelf  fo  amiable,  and  has  fomething  in 
1  it  fo  attracting  and  engaging,  that  wherever  it  has  come,  it  has 

*  gained  profelites. — It  bringeth  falvation  to  all  men.  By  all  men, 

*  is  to  be  underftood  every  individual  of  the  human  race.     It  has 
i  been  too  good  news  for  fome,  and  too  bad   for  others.     And 

*  the  objections  they  have  raifed  againfl  the  univerfality  of  its 
\  grace,  and  Julie ji  extent  oj  its  efficacy  and  mercy,  have  been 

*  many  and  great. '*     Thus  he  prefaces  his  book.  He 

*  P.  i.   Hudfin  Ldli'.tn  :  Printed  1703.     Fraaj  which  ail  ihe  f#]l©winr  quotation.-. 
■I  taken. 


J24  Utiivcrjalifm  ccnjuuiids  and  de/frcj/s  itftif, 

He  fays  again,  c  It  is  not  fo  much  the  intention  of  God,  mere- 

*  \y  to  reftrain  fin,  as  to  fhow  it  in  all  its  dieadful  deformity, 

*  punifh  it  according  to  it?  defert,  and  finally  to  Oiew  the  fupcr. 
1  abounding  «f  his  grace  in  overcoming  and  totally  deftroying  it 

*  out  of  his  creation  ;  which  (hall  be  accompli/Led,  when  he  that 

*  fitteth  upon  his  throne  fliatl  make  all  things  new.'*  By  thefc 
words,  •  to  reftrain  fin, — punifh  it  according  to  its  defert,'  &c. 
Mr.  W.  means,  to  *'eftrai?i  /inner s ,  and  punijk  them  according 
f'd  their  defert.  He  has  fuggefted  no  fuch  idea  in  his  book,  that 
fin  feparate  from  finners,  is  punched.   3ef.de,  by  the  words,  *  to 

*  mew  the  fuper-aboundingof  his  grace  in  overcoming  and  to- 

*  tally  deftroying  it,'  that  h  fin  ;  he  evidently  means  the  fuper- 
abounding  of  divine  grace  toward  finners,  in  their  complete 
refioration  or  falvation.  The  fame  which  he  often  advances, 
Hence,  he  afcribes  the  falvation  of  men  to  grace,  and  the  '  fu- 

*  cer-abounding'  grace  of  God, 

In  another  place,  he  fays,  *  Heaven  forbid,  that  ever  I  fhould, 
8  in  the  leaft,  fet  afide  the  merits  of  Chrift,  the  efficacy  of  his 

*  blood,  or  the  faving  operation  of  his  fpiritand  grace  ! — Salva- 

*  tion  from  the  guilt  and  pollution  of  fin,  is  always  afcribed,  and 

*  always  will  be  to  the  blood  of  the  Lamb  ;  and  the  renovation 

*  of  the  foul  to  the  operation  of  the  Spirit  of  God, — the  opera- 

*  tion  of  the  grace  of  God.'f 

Speaking  of  the  fuffering3  of  the  wicked  in  a  purifying  fire, 
or  flate  of  purgatory,  as  he  pretends  ;  he  fays,  c  Thofe  who  flial! 

*  be  calf  ;nto  the  lake  of  fire,  their  torments  and  forrows  fhall 
'  bring  them  down,  and,  in  the  fenfeof  fcripture,  deftroy  them  ; 

*  and  thus  prepare  them  for  the  renewing  power  of  Chrift  :  but 

*  it  cannot  be  faid,  with  any  propriety,  that  their  definition  fhall 

*  reilore  them  :-— No  ;  this  is  an  honour  which  is  referved  for 

*  the  Son  of  God  alone,  who  came  to  feck  and  fave  the  loll.'i; 
Hence,  it  is  plain  Mr.  W.  holds,  that  all  men  are  faved  by  grace 
alone  ;  and  faved  by  the  merits  of  Chrift,  by  the  merits  of  the 

*  Son  of  God  alone,  Other  places  in  bis  book,  to  the  fame  ysxii 
port,  might  be  cited,  were  it  neceffary. 

Should  it  be  denied,  however,  that  men  are  faved  wholly  by 
grace  ;  that  is,  all  who  are  faved  ;  by  the  fame  rule  Mr.  Win- 
chefter's  fcheme  mull  be  'denied  and  given  up.  Sot  by  the  fame 
rule  the  holy  fcriptares  rpaft  be  denied.  Furthermore,  Mr. 
Wincheiier  has  written  h:s  book,  profeffedly  to  extol  the  grace 
of  Go*l,  and  our  need  of  a  Saviour  ;  and  to  fhow  us  that  there" 
is  none  other  name  given,  whereby  we  muff  be  faved.  He  pre- 
fends  above  all  others,  or  certainly  above  his  opponents,  to  teach 

falvation 
*  t.    o:  J?  F.  i«' 


Univtrfalifm  confounds  and  dcflreys  itfelf.  itg 

iJvation  by  grace  only,  and  (peaks  of  the  *  fuper-abounding 

I  grace'  of  God,  as  well  as  the  infinite  merits  ot  Chrift,  being 
neceffary  to  bur  j unification,  Thefe  things  are  obvious  to  every 
one  that  reads  his  book, 

In  direct  contradiction  to  this,  Mr.  Winchefler  holds  that  part 
of  mankind  fuffer  their  full  defert.  He  holds  that  part  of  man- 
kind die,  and  appear  before  God  their  Judge,  in  a  Hate  of  im- 
penitency  ;  and  that  all  fuch  are  damned,  In  this  ft'ate  of  dam- 
nation,  which  is  for  a  limited  feafon  or  for  ages  of  ages,  they 
fuffer,  as  he  fuppofes,  to  the  full  amount  of  their  evil  deeds  done 
in  the  body.  The  abfurdity  and  impoflibility  of  grace  to  fuch 
as  fuffer  all  they  deferve,  we  have  already  f'een,  and  may  fee 
more  of  it  hereafter.  We  fhall  firftrfec  what  Mr.'W.  has  faid 
as  to  the  fufferings  of  the  damned.  The  following  particulars, 
it  is  thought,  will  make  it  clear  that  he  holds,  that  the  damned,  or 
fuch  as  are  fentenged  to  a  purgatory,  fuffer  all  they  deferve  ; 
and  that  fome  again,  in  this  world,  fuffer  all  they  deferve.     As, 

1.  To  anfwer  a  charge  brought  againft  him,  he  fays,  '  Did  I, 

*  like  fome,  maintain,  that  there  was  no  future  punifhment  at  all, 

*  it  might,  indeed,  create  an  alarm.' — *  Future  and  proportion- 

*  ate  punishments  there  will  be  ;  every  tranfgreflion  and  difobe- 
'  dience  (unlefs  men  upw  repent  and  believe)  fhall  hereafter  re- 
s  ceive  a  juft  recompense  of  reward.'* — Such  as  will  not  deny 
themfelves,  in  this  world,  in  like  manner  as  to  cut  off  a  right 
hand,  or  pluck  out  a  right  eye,  he  fays,  *  Should  hereafter  fuffer 

*  infinitely  greater  inconveniences,  by  being  caft  into  hell  fire* 
i  And,  Oh  !   who  can  conceive  how  dreadful  a  portion  is  threat- 

*  ened  to  fome  tranfgreflbrs  !  that  they  ■  fhall  drink  of  the  wine 

II  of  the  wrath  of  God,  which  is  poured  out  without  mixture, 
li  into  the  cup  of  his  indignation  ;  and  fhajl  be  tormented  with 
*'  fire  and  brimftone,  And  the  fmoke  of  their  torment  afcend- 
'•  eth  up  for  the  ages  of  ages  ;  and  they  have  no  reft  day  nor 
;s  night. "+— The  rich  man  mentioned  in  Luke  xvi.  19.  was  ac- 
tually caft  into  hell,  he  fays,  '  And  had  judgment  without  mer- 
1  cy,  becaufe  he  had  Jhowed  no  mercy. '%■—  Speaking  of  the 
wicked  in  general  that  die  in  their  fins,  he  fays,   ■  As  they  have 

*  lived  and  died  in  fin,  their  deftruftion,  or  mifery  is  certain  ; 

*  and  there  is  no  remedy,  that  can  prevent  their  experiencing 

*  the  confequences  of  crimes,  and  fuffering  the  juft  punifhment 
1  which  fhall  be  inflifted  on  them,  according  to  their  different 

*  deferts.'§ 

Thus  Mr.  W.  has  afferted,  that  ^ach  as  die  without  repent- 
!hall  fuffer,  in  hell,  ■  punifhments  proportionate  to  their 

*  crimes — 
»  f .  5  f  P.  *  {  P.  77  S  p-  *»4- 


f&6  Vniverfahfm  confounds  and  deftroys  it/elf, 

6  crimes — fhall  receive  a  juft  recompenfe  of  reward — (hail  drinJ^ 
6  of  the  wine  of  the  wrath  of  God,  which  fhall  be  poured  out 

*  without  mixture — fhall  receive  judgment  without  mercy.* 
None  ever  pretended  that  the  damned  fuffer  more  than  their  de- 
ferts.     No  words   can  carry  it   further,  than  that  they  receive 

judgment  without  mercy.  Mr.  W.  could  hardly  have  ufed 
Stronger  terms  than  thefe  :  '  As  they  have  lived  and  died  in  fin, 

*  their  deflru£tiony  or  mifery  is  certain  ;  and  there  is  no  remedy 
<  that  can  prevent  their  experiencing  the  confequences  of  crimes, 

*  and  fuffering  the  juft  punifhmerit  which  fhall  be  inflicled  on 
'  them,  according  to  their  different  deferts.'  '  ' 

2.  All  the  threatening*  in  fcripture  to  the  impenitent  and  dif- 
©bedient,  Mr.  Winchefrer  proieiTes  to  take  in  their  moft  ftrici 
and  literal  fenfe.  When  he  comes  to  explain  Rev.  xxii.  i8, 
19.  he  fays,  *  This  fcripture  contains  fuch  threatenings  as  arc 
4  very  terrible  indeed  ;  arid  mould  ma|:e  us  exceeding  careful 
f-  net  to  contradict  what  God  hath  here  revealed  ;— nor  in  any  wife 

*  to  explain  away,  or  to  weaken,  the  ferce  of  either  the  threat- 
'  enihgs  orpromifes.'*  And  thofe'who  are  found  guilty  of  ad- 
ding or  taking  •  away  from  the  words  of  the  book  of  this  proph- 

*  ecy,'  a*  mentioned  in  the  above  pafTage,  Mr.  W.  fays  con* 
cefning  them,  6  The  amazing  torments  which  they  fhall  teel  tha$ 
'  have  thofe  plagues  added  to  them,  and  the  dreadful  lofs  which 

*  they  fhall  fuftaih  that  have  their  part  taken  out  of  the  book  of 

*  life,  and  out  of  the  holy  city,  'cannot  be  even  conceived. '+  He 
allows  that  all  the  plagues  written  in  the  book  are  literally  ad- 
ded, to  fuch  as  are  found  guilty  of  this  crime;  and  that  their 
names  are  taken  out  of  the  book  of  life,  and  out  of  the  holy  city. 
To  reconcile  this  with  his  general  fcheme,  or  the  falvaticn  of 
nil  men,  he  agrees  with  his  'friend  that  carries  on  the  dialogues 
with  him,  iri  thefe  words  :   c  Though  his  part  in  the  heavenly 

*  city  may  he  forfeited,  fo  that  he  may  never  become  one  of  thofe 

*  who  fhall  reign  therein,  nor  yet  have  a  cohftant  dwelling  there  , 
'  he  may,  neverthelefs,  enter  as  a  worfhippei*,  and  a  fubjecl  of 

*  the  great  king  ;  and  may  drink  of  the  water  of  life  ;  feed  on 
4  the  fruits  of  the  tree  of  life,  and  be  healed  by  its  leaves  ;  and 

*  be  one  of  the  happy  inhabitants  of  the  new  earth, 'which  God 

*  will  create.';);  Mr.  W.  pretends  to  hold  the  literal  fenfe  of 
this  awful  threatening  ;  that  '  his  part  Is  taken  out  of  the  heaven- 
\v  city,  and  that  he  never  is  one  that  reigns  therein.'  In  the  next 
breath,  Mr.  W,  contradicts  this.  For  if  «  he  drinks  of  the  water 
•ofiifc,  eats  of  thetreeof  life,  &isawormipperofthe£r£a//^'tf£/ 
what  more  in  the  heavenly  city  can  be  defired  ?  In  this  cafe  it  is  a(j| 

one 

•  P.  184.  *  Ibid.  *  P.  183. 


Univerfaiifm  confounds  and  defrays  itfelf.  iff 

Syle  whether  he  is  an  inhabitant  of  the  new  earth  or  new  heaven. 
Therefore,  Mr.  W.  reduces  the  threatening  to  nothing,  but  pre- 
tends to  hold  its  literal  fenfe.  So  he  pretends  to  take  this  liter- 
ally, *  Thefe  (hall  go  away  into  ev£rlailing  punifhment.'  Matt. 
xxv.  46.  This  he  fays  is  for  ages  of  ages,  and  will  come  to  an 
end.  Likewife  all.  the 'awful  threatenings  of  this  kind,  all  the 
plagues  and  curfes  of  God's  law,  he  fays  are  ftri£Uy  executed 
on  the  damned  ;  their  punifhment,  however,. will  laft  only  for  a 
time.  But  if  all  that  the  law  of  God  threatens,  is  ftritlly  exe- 
cuted on  the  damned,  then  do  they  receive  their  full  defert.  For 
the  law  threatens  ho  more  nor  no  fiefs  than  what  is  jufL  00  the 
damned  fuffer,  Mr.  W.  argues,  according  to  ftri6l  juftice. \. 

3.  One  argument  he  ufes  to  difprove  endlefs  punifhment,  is, 
that  men  do  not  deferve  it  ;  fuch  punifhment  is  unjuft ;  but  the 
punifhment  taught  in  his  fcheme  is  juft  and  equal.  Thus  he  ar- 
gues, that  '  limited  punifhment  is  fo  juft,  equitable,  reafonable, 

*  and  evident ;  that  it  is  much  more  calculated  to  produce  be-, 
'  lief,  and  confequently  more  effectual  to  deftroy  falfe  hopes  of 

*  efcaping  it,  and  alfo  to  check  that  daring  prefumption,  which 

*  rifes  out  of  the  idea  of  endlefs  vnfery  ;  than  can  be  found  in 
'  the  contrary  doclrine,     Endlefs  punijlimcnt  feems  to  fhock 

*  tender  minds,'*  Again  he  argues,  'That  endlefs  damnation 
6  is  too  unnatural  to  be  believed,  and  that  limited punifhment s, 

*  being  more  reafonable,  feem  more  certain. 't  He  pretends, 
therefore,  to  have  great  advantage  againfl  his  opponents.  Be- 
caufe  of  the  punifhment  lie  afligns  the  damned;  which  is  ■  fa 
'juft,  equitable,  and  reafonable  ;'  while  that  taught  by  his  op- 
ponents  is  unnatural  and  mocking.  But  Mr.  Winchester's  way 
of  arguing,  in  this  cafe,  includes  the  ftrongeft  and  moft  folemn 
proftfTion  of  holding  that  the  damned  fuffer  d  juft  and  equitabU 
punifhment,  to  the  extent  of  their  defert  and  no  more. 

4.  Mr.  W.  holds  that  fuch  as  blafpheme  againfl  the  Holv 
Ghoft  are  entirely  cut  off  from  pardon,  and  that  they  do  actually 
fuffer  the  fecond  death.  *  The  fin  againfl  the  Holy  Ghoft,'  he' 
fays,  *  is  an  offence  of  that  kind,  that,  either  owing  to  its  uncom- 

*  mon  malignity,  as  is  mofl  likely,  or  fome  other  caufe,  expofes 

*  the  guilty   peifon  to  the  age  of  judgment,   from  which  he 

*  cannot    efcape    by    repentance,    pardon,    and    fprinkling   of 

*  the  blood  of  Chrift,  as  other  finners  may  ;  neither  can  he  at 

*  prefent  be  born  of  the  Spirit,  to  which  he  has  done  defpite ;  nor 

*  can  he  be  reclaimed  by  any  pofiible  means,  in  this  age,  or  in 
'  the  age  that  is  to  fucceed  this,  but  is  inevitably  bound  over  to 

*  fuffer  the  inconceivable  torments  of  the  fecond  death,  or  lake 
■  oi  fere  and  brimftone  after  the  day  of  judgment. ?J 

Mr. 

:&.  +  P.  i/«.  1  T.  C: 


isi  univ'cffatif utids  an£aeJ!r$ysTtJetf. 

,  * 

Mr.-  W's  friend,  that  holds  the  dialogue  with  him,  ftates  the 

objection  taken  from  Matt.  xii.  31,  32.   Mark  hi.  28,  29.   Heb. 

v.  4,  5.  6,  and  x.  26  to  29,  in  thefe  words,  '  Here  is  a  fin  for 

*  which  there  is  no  forgivenefs,  neither  in  this  world  or  in  that 

*  to  come  ;  which  mall  net  be  forgiven  at  all  ;  he  that  commit - 
1  teth  it  hath  never  forgivenefs,  is  in  danger  of  eternal  damnation ; 
'  --having  finned  wilfully  dnd  malic ioufly,  after  receiving  the 
V knowledge  of  the  truth,  to  fuch  no  more  faenfice  for  fins  re- 
maineth  ;  judgment  and  fiery  indignation  are  his  certain  portion  ; 

*  he  is  an  adverfary  and  mult  be  devoured  :  a  forer  punifhment 

*  than  deatH  without  mercy  awaits  him,  for  that  he  hath  trodden 

*  under  foot  the  Son  of  God.'*  Mr.  Winchefter  does  not  deny 
the  leaft  part  of  this  obje61;on,  he  grants  the  whole  of  it,  ju:i  as 
it  is  ftated.     He  fays,  in  reply  to  it,  *  As  when  Nebuchadnezzar 

c  told  Daniel  his  dream,  he  was  aftonifhed   for  one  hour ; 

'  rftueft  more  muff  all  thofe  be,  whe>  read  and  confider  thefe 

*  afeadful  threatenings,  which  muft  finely  come  upon  all  thofe 

*  wno  have  finned  in  the  manner  defcribed.'f  He  fays  again  to 
Ills  friend,  referring  to  the  fume  objection,  •  There  is  no  kind 

*  of  difpute  between  us,  refpe£ting  the  certainty  of  the  punifh- 

*  ment  of  fuch  ;   in  this  we  both  agree  :  he  that  finneth  againft 

*  the  Holy  Ghoft,  is  in  danger  of  eternal  damnation,  or  judg- 

*  ment,  or  the  fecond  death.     The  queflion  is,  *  Shall  there  ever 

*  come  a  time,  when  the  fecond  death,  or  lake  of  fire,  fhall  no 

*  more  exift  V\  He  then  goes  on,  attempting  to  fhow  that  the 
time  will  come,  when  thefe  fhall  no  more  exift.  He  therefore 
exprefsly  agrees  to  this,  that  the  blafphemer  againit  the  Holy 
Ghoft  is  forever  cut  off  from  pardon — he  hath  never  forgivenefs, 
neither  in  this  world,  nor  in  the  world  to  come — no  more  facri- 
£ce  for  his  fins  remaineth.  This  fhows  that  his  obje£t  is  to  take 
this  threatening  and  all  others  in  their  literal  fenfe. 

It  is  here  remarkable,  Mr.  Wineheiler  is  not  fpeaking  merely 
of  the  juft  defert  of  the  fin  above  mentioned  ;  arguing,  at  the 
fame  time,  that  men  never  do  commit  it,  and  therefore  never 
fuffer  the  threatened  punifhment.     *  We  are  lure/  he  fays,  *  that 

*  the  Scribes  and  Pharifees  of  our  Saviour's  time,  whoblafpbem- 

*  oufly  afcribed  his  miracles  to  the  power  of  the  devil,  did,  in  the 
4  mofl  direct,  and  undeniable  manner,  commit  that  fin,'§  the  fin 
agaiftft  the  Holy  Ghoff.  Thefe  finners,  therefore,  according  to 
Mr.  Winchefter,  were  wholly  fhut  out  from  pardon,  and  the 
fecond  death  inflicted  upon  them. 

Mr.  W.  here  argues,  in  two  refpects,  that  fuch  as  commit  this 
fin  fuffer  the  extent  of  their  defert.     They  are  never  Forgiven, 

113 
*  P.  60.  ♦  P.  61.  $  P.  62,  63.  §  P.  Si. 


V-niverfaliftn  confounds  and  deflroys  itfclfi  tzg 

bo  more  facrifice  for  their  fmsremaineth ;  they  accordingly  fuffer 
all  that  ftricljuftice  demands.  Again,  they  fuffer  the  fecond  death. 
None  ever  pretended  that  the  execution  oi  Uriel:  juftice  was  any- 
thing more  than  the  fecond  death.  Thofe,  who  have  held  to  end- 
lefs  punifhment,  have  always  confidered  the  fecond  death  to  be 
the  full  wages  of  fin,  and  the  difplay  of  flricl:  juftice,  And  Mr* 
W.  no  where  intimates  that  the  fecond  death  is  fomething  lefs 
than  the  damned  deferve,  but  fays  things  right  the  contrary.  He 
alfo  fays,  as  we  have  feen,  that  the  difpute  between  him  and  his 
opponents,  is,  that  the  damned  do  not  deferve  endlefs  death. 
When  they  have  fuffered  all  they  deferve,  then  will  they  be  freed 
from  the  fecond  death  ;  or  this  death  will  then  be  at  an  end,  and 
not  before.     Thefe  things  we  have  feen  fairly  argued  by  him. 

Hence,  Mr.  W.  aflerts,  and  feveral  ways  argues,  and  in  a  very 
decided  manner,  that  the  damned  fuffer  the  utmoft  of  their  de- 
fert.  This  fentiment  appears  as  plain  as  almoft  any  thing  in  his 
book.  Should  fome  pcrfons  queilion  that  he  holds  to  it,  they 
may  as  well  queltion  that  he  holds  all  men  will  be  faved.  Again, 

5.  Mr.  Winchefter  holds,  or  his  arguments  imply  the  fame, 
that  fome  men  fuffer,  in  this  world,  all  the  demand  juilice  has 
againlt  them. 

What  Chrift  faid  of  Judas,  *  dooa  were  it  for  that  man  if  he 

*  had  never  been  born,'  Mr.  W.  explains  and  anfwers  as  fol- 
lows :    '  There  are  a  thoufand  eircumftances  into  which  the 

*  children  of  Adam  fall,  that  make  their  cafe  infinitely  worfe 
c  than  though  they  had  never  been  born,  even  without  fuppofing 

*  a  Hate  of  future  punifliment  at  all.'* — After  citing  Luke  xxi. 
23,  and  Matt,  xxiii.  27  to  01 ,  he  fays,  *  Who  would  not,  a 
'  thoufand  times,  choofe  rather  never  to  have  been  born,  than 

*  even  to  fee,  far  lefs  experience,  the  miferies  which  came  upon 

*  Jerufalem  and  its  inhabitants  ?  Would  it  not  have  been  better 

*  for  mothers  never  to  have  been  born,  than  to  have  killed  and 

*  eaten  their  own  children  in  the  liege  ?  And  would  it  not  have 
1  been  better  for  the  children  never  to  have  been  born,  than  to 

*  have  been  food  for  their  mothers  ?:f  In  connexion  with  thefe 
affertione,  and  feveral  other  inflances  to  illuilrate  them,  as  he 
pretends,  he  fays,  *  With  what  amazing  propriety  might  Chrift 

3  fay  of  Judas,  the  traitor,  '  Good  were  it  for  that  man,  if  he  had 
"  never  been  born  !'  even  upon  the  fuppofition  that  his  torment* 
'  are  not  defigned  to  continue  while  God  exiftf.'J 

To  fet  Judas  out  of  hell,  Mr.  W.  would  make  heaven  a  place 
of  mifery.     The  faints  in  heaven  undoubtedly  did  '  fee  the  mif- 

4  eries  which  came  upon  Jerufalem  and  its  inhabitants.'  Which 

R  fight, 

"  P.  |$M  t  P.  9$.  *  P    8^ 


'S3*         Vnivcrfaiifm  confounds  and  defirsys  itfclfi 

Tight,  he  fays,  made  their  cafe  a  thoufand  times  worfe  than  if  they* 

*  had  never  been  born.'  This  we  fhall  hereafter  confidcr.  What 
he  makes  fome  of  mankind  fuffer  in  this  world,  now  comes  be- 
fore us.  And  thofe  *  children'  or  infants,  made  *  food  for  their 
'  mothers,'  whofe  cafe  ■  would  have  been  better  if  they  had  never 

*  been  born  ;'  if  thefe  did  not  fuller  all  they  deferve,  in  this 
world,  let  Mr.  W.  {how,  on  his  own  ground,  what  more  they 
did  deferve  ;  ©r  what  degree  and  duration  of  mifery  infants  do 
deferve  ;  efpecially  as  he  denies  that  fin  deferves  cndlefs  punifh- 
ment.*  But  thofe  who  fuffer  to  an  infinite  degree  in  this  world, 
it  is  impoffible  to  fhow  that  they  deferve  flill  more,  even  on  the 
ground  of  holding  to  the  utmolt  defert  of  fin.    Thofe  ■  thoufand 

*  circumftances  into  which  the  children  of  Adam  fall,'  he  tells 
of,    ■  that  make  their  cafe  infinitely  worfe  than  though  they  had 

*  never  been  born,  without  fuppofing  a  {fate of  future  punifhmeni 
1  at  all,'  make  it  impoffible  they  mould  deferve  flill  more,-  on  any 
plan  whatever.  What  they  fuffer  only  in  this  world,  makes  ifc 
infinitely  worfe  tkan  if  they  had  not  been  born,  or  had  never 
cxifted.  This  certainly  mull  be  a  balance  to  the  evil  of  fin,  al- 
lowing of  it  to  be  infinite  ;  or  it  cannot  be  faid  that  flricl  juftice 
demands  further  fuffering,  cither  in  this  or  the  coming  world. 
The  infinitely  worfe,  which  Mr.  W.  here  ftates,  is  not  infinite 
in  duration,  therefore  muff  be  infinite  in  degree.  And  it  cannot 
be  fhown  that  any  finner  ought  to  fuffer  more  than  to  an  infinite 
degree.  This  is  what  he  makes  fome  men  fuffer  in  this  world, 
and  in  a  thoufand  inftances. 

It  will  now  be  objected  that  Mr.  W.  does  not  mean  ftriclly, 
or  unlimitedly,  by  infinitely  worfe  ;  but  only  to  a  very  great 
degree. 

Anfwer.  He  gives  no  intimation,  nor  fays  any  thing  in  con-, 
neclion,  fo  as  to  decide  the  point,  but  what  he  means  an  unlim- 
ited degree — unlimitedly  worfe  than  if  they  had  never  been  born. 
This  he  fays  in  his  zeal  to  fave  Judas.  It  may  be  fuppofed  he 
means  not  ftrictly,  but  only  a  great  degree  worfe.  So  it  may  be 
fuppofed  he  means,  by  the  falvation  of  all  men,  not  ftriclly  all 
men,  but  only  a  great  number,  or  nearly  all.  It  is  granted,  in 
the  next  fentence  after  infinitely  worfe  y  he  fays,  *  A  thoufand 

*  times  worfe.1  But  there  i3  not  a  neceffary  connection  between 
the  two  fentences,  fo  as  to  decide  that  he  means  the  fame  by  in* 
finitely ,  a3  by  a  thoufand.     To  fay  the  mofl,  therefore,  Ins  ex- 

prcffion  may  be  taken  in  the  unlimited  fenfe.  Which  in  a 
thoufand  cafes  is  to  make  men  fuffer  to  an  infinite  degree,  in  this 
werld. 

Befides, 


Univerfalifm  confounds  and  defirays  it/elf.  sjt 

Befides,  if  we  allow  the  obje&ion,  that  Mr.  W.  intends  only 
ji  great  degree  worfe,  by  infinitely  worfe  ;  as  he  denies  fin  de- 
fcrves  endlefs  mifery,  it  is  impoflible  for  him  to  mow  that  fuch 
as  fuffer  this  infinitely  wrfe,  do  not  fuffer  all  they  deferve,  in 
the  prefent  life.  For  if  he  ufes  the  word  infinitely  in  a  limited 
fenfe,  it  is  then  a  bold  figure,  to  come  as  near  to  that  which  is 
itricfly  unlimited,  as  any  word  can,  and  not  actually  exprefs  it. 
So  Mr.  W.  could  fay  nothing  mora  as  to  the  fufferings  of  men, 
in  this  world,  unlefs  he  mould  fay  they  fuffer  ftriftly  to  an  infi- 
nite degree  ;  and  he  denies  that  they  deferve  to  fuffer  to  an  in- 
finite degree,  or  to  infinite  duration.  Therefore,  on  his  own 
plan,  he  could  not  exprefs  that  men  fuffer  the  full  demerit  of  their 
iins,  in  this  world,  in  ftronger  terms  than  he  does. 

It  is  net  only  part  of  mankind,  but  the  whole  of  them  that 
Mr.  W.  would  make  to  fuffer  in  this  manner.     When  he  fays, 

*  There  are  a  thoufand  circumftances  into  which  the  children  of 

*  Adam  fall,  that  make  their  cafe  infinitely  worfe,'  &c.  this  is 
making  of  it  fo  general  or  univerfal,  it  appears  difficult  if  not 
impracticable  to  find  an  exception  of  one  individual.  He  alfo 
fays,  *  Who  would  not,  a  thoufand  times,   choofe  rather  never 

*  to  have  been  born,  than  even  to  fee,   far  lefs  experience  the 

*  miferies  which  came  upon  jerufalem  and  its  inhabitants  ?'— 
Only  '  to  fee'  the  mifery  of'  others,  therefore,  occafions  fuch 
mifery  to  him  that  feeth  it.  But  taking  this  with  the  Other  cafe 
juft  mentioned,  and  the  whole  race  of  men  would  feem  to  be  in- 
volved in  infinite  mifery,  while  in  the  prefect  life.  Or  certain- 
ly Mr.  W.  makes  them  all  fuffer,  while  in  this  life,  equal  to 
what  he  calls  their  full  defert. 

And  he  afferts  and  argues  this  fentiment,  in  a  number  of  in- 
rtanCes  ;  fo  that  he  might  efcape  this  mod  awful  threatening  to 
Judas,  *  Good  were  it  for  that  man  if  he  had  never  been  born.' 
We  (hall  fee  in  one  inftance  more.  Job  and  Jeremiah,  he  fays, 
c'urfed  the  day  in  which  they  were  born,  not  becaufe  they  'had 
■  any  fear  of  future  damnation,'*  they  had  then  '  full  affurance 

*  of  eternal  life  ;'*  but  becaufe  of  their  prefent  pains  and  tor- 
tures, being  greater  than  they  could  bear.  Ke  not  only  fays  this, 
but  he  junifies  them,  in  curling  the  day  of  their  birth.  His; 
friend  objefts,  '  That  both  Job  and  Jeremiah  paffionately  ex- 

*  claimed,  and,  through  forrow,  uttered  fuch  ralh  words,  as,  in 

*  their  cooler  moments,  they  repented  of ;  and  therefore  what 
'  they  fpoke  of  themfelves  cannot  wholly  fetafidethe  objection/ 
— *  But  Chrift,  though  under  great  forrows  himfelf,  faw  th© 
f  cafe  ef  Judas  fo  deplorable,  that  he  expreffed  himfelf  thus  re- 

'  fpectinp 
•*  P.  83,  84. 


132  Univerfalifm.  confounds  and  deftroys  itfetf* 

'  fpecling  him  ;  which  was  the  fober  truth,  without  exaggera- 
e  tion.'*  To  this  Mr.  W.  anfwers  :  *  We  do  not  find  that  Job 
*  or  Jeremiah  ever  recanted,  in  their  cooler  moments,  what  they 
'  uttered  in  their  forrows.'t  He  then  goes  on  to  cite  Matt.  xxiv. 
19.  Mark  xiii.  17.  and  other  fcriptures,  and  argues  from  thence 
that  they  had  no  occafian  ior  recanting  Qr  repenting,  becaufe 
they  had  curfed  their  day.  Their  prefent  forrows  were  fo  great 
as  to  jultify  them  in  fo  domg,  notwithilanding  they  then  had 
e  full  aflurarice"  of  an  endlefs  ftate  or  happinefs,  after  death. 
Whether,  in  the  moij:  trying  {fate  whatever,  men  can  be  juftified 
for  curling  their  day,  and  fo  curling  the  providence  of  God,  is 
a  cafe  for  Mr.  W.  to  folve.  But  if  thefe  men  can  be  juftifieq 
for  curling  their  day,  then  they  had  a  good  reafon  for  curling 
their  day  ;  which  good  reafon  will  hold  a  good  one  forever  ; 
time  or  duration  can  neither  wea£  it  out  nor  alter  it.  And  if  they 
had  a  good  reafon  for  curling  their  day,  when  in  a  view  of  eter- 
nal life,  or  taking  their  prefent  and  future  exiilence  together, 
then  they  have  this  moment  a  good  reafon  to  curfe  their  day,  fo 
will  have  to  eternity.  As,  therefore,  this  good  reafon  is  becaufe 
of  their  great  mifery,  it  argues  their  mifery  to  be  fo  great  tlv^t 
their  exiilence,  on  the  whole,  is  an  evil — a  curfe  inlteadofa 
blefling.  Therefore,  their  mifery  fufTcred  in  time,  overbalances 
iheir  good  enjoyed  in  eternity.  Hence,  this  their  evil  fuflfered 
in  time,  as  it  is  greater  than  an  eternal  good,  mull  be  an  infinite 
evil.  Elfe  how  could  their  reafon  for  curfing  their  day,  becaufe 
of  their  great,  mifery,  be  good  ?  or  how  could  they  be  juftified 
in  fo  doing  ? 

The  day  that  gave  them  birth,  gave  them  their  exiilence.  To 
curfe  the  day  of  their  birth,  is  to  curfe  their  exiilence.  To  curfe 
their  exiftence,  is  to  declare  it  an  evil.  To  jultify  them  for  their 
declaring  their  exiilence  an  evil,  is  faying  their  exiftence  is  an 
evil.  And  it  is  an  evil  becaufe  of  the  mifery  they  fuffer  in  time* 
The  happinefs  they  have  in  eternity  does  not  make  their  exift- 
ence, on  the  whole,  a  good  or  a  blefling  ;  it  is  llill  a  curfe,  and 
juilly  to  be  curfed.  Therefore,  the  curfe  they  endure  in  time  is 
greater  than  the  blefling  they  enjoy  in  eternity.  Therefore,  be- 
caufe they  enjoy  eternal  happinefs,  their  mifery  in  time,  which 
is  greater  than  their  eternal  happinefs,  is  infinitely  great.  All 
this  Mr.  Wincheller  fays,  by  faying  that  Job  and  Jeremiah  did 
right  in  curling  the  day  in  which  they  were  born  ;  and  when 
they  had  full  a  flu  ranee  of  eternal  happinefs. 

Mr.  W.  feems  to  be  aware  of  this-  abiurdity,  and  attempts  to 
tffcape  it,  by  faying  that  if  Job  and  Jeremiah  had  died  in  the 

womb, 
•  P.  84,  85;  -t  Ibid, 


Unive  rfa  lifin  c  o  nfo  u  %  d  v  a  n  d  defi  r  oy  s  i  tft  If.  133 

v/omb,  or  been  born  without  life,  they  then  would  immediately 
have  entered  into  reft.  So  he  fays,  *  Had  Judas  died  before  he 
'  had  been  born,  and  perifhed  from  his  mother's  womb,  he  would 
f  never  have  finned,  far  lefs  betrayed  Chrift  ;  he  would  have  en. 

*  tered  into  peace  immediately,  '*  where  the  wicked  ceafc  fron> 
','  troubling,  and  where  the  weary  are  at  reft  :'  In  this  cafe,  he 
K  would  have  efcap.ed  the  judgment  that  came  upon  him,  and 

*  would  have  had  more  reft  than  thofe  who  ihould  live  in  all  the 
'  affluence  of  life  two  thoufand  years.'* 

A  molt  miserable  fhift  he  here  makes.  For,  1.  He  goes  upon 
a  blind  fuppofition.  That  men  have  rational  fouls,  capable  of 
entering  into  eternal  reft,  before  they  are  born,  is  an  opinion 
without  evidence.  And  they  muft  have  rational  fouls  before 
their  bodies  are  formed  in  the  womb,  or  whether  they  ever  have 
human  bodies,  or  not,  according  to  Mr.  W's  plan.  For,  if  the 
body  is  firft  formed  in  the  womb,  or  foul  and  body  together,  it 
is  natural  to  conclude  that  this  body,  at  leaft,  muft  be  born. 
Then  all  Mr.  W's  reafoning  on  this  point  comes  to  nothing. 
1  Good  were  it  for  that  man  if  he  had  never  been  born  :'  which 
implies  that  it  had  been  good  for  Judas  if  his  body  had  never 
come  into  being.  And,  that  his  foul  could  have  had  a  being 
Without  a  body,  is  fuch  a  blind  fuppofition  as  will  not  do  to  build 
our  faith  upon,  for  the  things  of  eternity.  2.  To  hy  that  Judas 
might  have  efcaped  the  threatened  evil,  on  Mr.  W's  plan,  is  re- 
ducing the  threatening  to  nothing.  It  would  have  been  good 
for  all  men,  on  his  plan,  had  they  never  been  born.  3.  To  af- 
fcrt  that  Job  and  Jeremiah  fuffered  to  fuch  a  degree,  in  this  life, 
then  to  devife  a  way  how  they  might  have  efcaped  this  fuffering, 
is  nothing  to  his  purpofe.  A  thoufand  ways  may  be  devifed, 
how  they  might  have  efcaped  ;  and  what  then  ?  If  they  fuffered 
this  evil,¥they  fuffered  it.  If  their  being,  on  the  whole,  was  a 
curfe,  it  was  worfe  than  no  being.  If  their  evil,  fuffered  in  time, 
was  more  than  a  balance  to  their  eternal  happinefs,  then  they 
fuffered,  in  time,  an  infinite  evil.  And  no  one  pretends  that  ths 
threatening  to  Judas  contained  more  than  an  infinite  or  endlefo 
evil.  4,  To  try  to  evade  the  awful  threatening  to  Judas,  by 
frying  that  Job  and  Jeremiah,  while  in  time,  fuffered  the  fame  ; 
then,  to  make  this  out,  to  magnify  their  fufferings  to  an  infinite 
degree,  is  a  twofold  abfurdity.  But,  to  devife  fome  way  to  pal- 
liate for  fuch  abfurdity,  is  to  make  it  more  abfurd.  g.  To  fay 
that  the  fouls  of  men,  before  they  are  united  to  their  bodies,  or 
before  they  are  born,  may  enter  into  reft  or  into  heaven  ;  and, 
Jbr  proof,  to  bring  this,  «  Where  the  wicked  ceafe  from  troub* 

'  ling, 
*  P.  83. 


134  Vnivtrjklifm  confounds  and  dejtreys  itfetf. 

'  ling,  and  where  the  weary  are  at  reft,'  is  a  direft  contradiction. 
For  this  is  faying  that  the  fouls  of  the  wicked,  as  fueh,  do  enter 
into  reft  or  into  heaven  ;  which  Mr.  W.  himfelf  denies.  Their 
bodies  reft  in  the  grave,  being  pall  'feeling  ;  which  is  the  mean- 
ing of  the  above  words. 

After  every  fhift  and  turn  Mr.  W.  can  make,  he  muft  allow 
that  the  fufferings  of,  Job  and  Jeremiah  were  the  occafion  of  in- 
creafing  their  happinefs  in  heaven — the  occafion  of  endiefs  good 
to  them.  But  if  their  temporal  fufferings  were  fo  great  as  to  ex- 
ceed this  endiefs  good  ;  then  were  their  temporal  fufferings  infi- 
nitely great.  Now,  in  this  cafe,  if  they  did  not  fuffer  the  utrnoft 
of  their  defert,  on  Mr.  W's  plan,  let  it  be  fhown  what  they  did 
deferve.  And  he  appears  to  make  all  men  fuffer,  in  this  life,  the 
extent  of  iheir  defert.  Thofe  thoufand  cafes,  he  tells  of,  may- 
apply  to  the  whole  human  race.  Especially  when  they  fuffer 
the  agonies  of  death,  and  before  their  fouls  quit  their  bodies,  it 
appears  they  m»h\  in  his  fcheme,  all  fuffer  the  full  wages  o£ 
their  fins. 

Thus  Mr.  W.  makes  all  men,  while  in  this  world,  pay  the  debt, 
they  owe  to  divine  juftice.  And  fuch  as  continue  obftinate  and 
impenitent,  he  would  have  them  fent  to  hell,  to  pay  the  fame 
debt  the  fecond  time.  The  damned  in  hell  he  configns  over,  as 
we  have  (cen,  to  ftrict  juilice,  to  judgment  without  mercy,  and 
to  the  fecond  death  ;  where  they  are  never  forgiven,  and  where 
ijo  more  facrifice  for  fin  remaineth.  What  is  {fill  more 'extraor- 
dinary, if  poffible,  in  his  fcheme  ;  after  fomc  men  have  fuffered 
one  infinite  evil,  in  this,  he  makes  them  fuffer  another  infinite 
evil,  in  the  next  world.  Some  wicked  men,  he  fays,  enduie  the 
fame  degree  of  pain  and  torment,  in  this  life,  as  did  Job  and  Jer- 
emiah. For  he  takes  the  cafe  of  thefe  men  to  llluftrate  the 
thoufand  other  cafes,  into  which  the  children  of  Adam  fall, 
So  the  cafe  of  thofe  wicked  men  that  d;ed  in  the  fiege  of  Jerufa- 
lem,  he  ranks  under  the  fame  head.  Thefe  things  we  have  al- 
ready feen.  Now,  thefe  wicked  men,  after  they  have  once  fuf- 
fered to  an  infinite  degree,  in  this  life,  and  are  ftill  impenitent 
till  they  die  ;  Mr.  W.  fays  of  them,  *  They  fhall  hereafter  fuffer 

•  infinitely  greater  inconveniencies,  by  being  cad  into  hell.'* 
Again,  he  fays,  '  The  Uate  here  (of  a  certain  cafe  in  this  life) 

•  defcribed  by  Solomon,  is  infinitely  better  than  the  damnation 

•  of  hell,  though  limited  by  certain  periods. 't  His  own  account, 
therefore,  of  hell,  is  a  place  where  they  fuffer  to  an  infinite  de* 
gree.  And  this  he  lavs,  not  by  a  figure,  but  in  its  literal  fenfe. 
So  he  makes  the  wicked  fuffer  one  infiniiet  in  this  life,  the* 

feqgg 


Vniverf aUfia  confounds  and  deftroys  itfetft  3$£ 

fends  them  to  hell  to  differ  another  infinite  !  And  even  glories 
in  it,  that  he  can  hereby,  as  he  pretends,  get  rid  of  that  moll  aw- 
ful threatening  to  Judas.  But,  it  belongs  to  him  to  (how,  that 
the  damned,  efpecially,  after  they  have  differed  two  infinites, 
have  not  differed  all  they  deferve ;  when,  at  the  fame  time,  he 
denies  fin  to  be  an  infinite  evil. 

The  following  remarks  upon  the  foregoing,  with  a  few  more 
quotations  from  his  book  ;  may  now  bring  Mr.  W's  fcheme 
into  view. 

x.  There  is  one  fatal  contradiction  running  through  the  whole. 
Many  of  our  race,  if  not  all,  differ  the  utmoft  of  their  defert,  and 
yet  all  men  are  faved  wholly  by  grace,  and  by  the  merits  of  Chriffc 
alone.  Thefc  two  points  he  labours  to  eftablilh,  as  we  have  feent 
and  he  keeps  them  up  throughout  his  book.  They  cannot  both 
be  true.  Grace  is  favour  mown  to  the  ill  deferving.  Grace 
is  the  beftowment  of  good  on  fuch  as  deferve  nothing  but  evil, 
Grace  is  a  free  gift,  entirely  a  free  gift,  and  to  the  unworthy. 
Such  as  are  faved  by  grace  are  forgiven.  Such  as  are  faved  by 
grace  only,  are  wholly  forgiven  ;  they  atone  for  no  part  of  their 
ill  defert,  neither  by  differing  nor  in  any  other  way.  And  fuch 
as  are  faved  by  grace  alone,  or  fuch  as  are  wholly  forgiven,  they 
differ  no  part  of  what  they  deferve.  Again,  fuch  as  differ  all 
they  deferve,  are  forgiven  no  part  of  what  they  deferve.  For, 
as  they  differ  all,  no  part  remains  to  be  forgiven.  In  this  cafe, 
it  is  impoflible  they  mould  be  forgiven.  But,  if  they  are  whol- 
ly forgiven,  it  is  impoftible  they  mould  differ.  It  is  impoilible 
they  mould  be  forgiven  all  they  deferve,  and,  at  the  fame  time, 
differ  all  they  deferve.  When  men  have  differed  all  they  de- 
ferve, they  {land  even  with  divine  juftice  ;  nothing  more  can 
juflly  be  inflicted  upon  them.  Neither,  in  this  cafe,  can  any 
thing  be  forgiven  ;   differing  has  atoned  for  the  whole. 

Now,  how  can  Mr.  Winchester  fo  often  affert,  and  argue,  ia 
the  moll  decided  manner,  directly  againfi  himfelf  ?  fiut  there  is 
no  way  for  him  to  avoid  the  contradiction,  Holding  to  future 
punifhment,  as  he  does,  and  he  cannot  deny  that  the  damned 
fuller  according  to  ftricl  juftice.  Scripture  fo  clearly  eflablifhes 
this  doftrine,  that  is,  that  juftice  is  fully  executed  on  the  damn- 
ed, it  cannot  be  denied,  without  openly  violating  the  truth.  As, 
therefore,  he  holds  to  limited  punifhment,  there  is  no  way  but 
for  him  to  deny  that  fin  deferves  endlefs  punifhment.  Then  a- 
gain,  as  he  holds  all  men  are  faved,  he  muft  hold  that  all  men 
are  faved  by  grace  ;  or  deny  the  plaineft  part  of  fcripture.  But 
When  they  haye  differed  for  the  whole  of  tksir  ill  defert,  be  it 

more 


5 gS         Unzverfalifm,  confounds  and  dejiroxs  iij 

more  or  lefs,  they  have  completely  atoned  for  their  fins,  by  thelV 
own  fufferirig.  In  this  cafe,  grace  cannot  interpofe.  And,  in 
this  cafe,  to  fay,  that  they  are  laved  by  grace,  completes  the  con- 
tradiction. I:  is  happy  for  the  world,  on  one  account,  that  Mr. 
W.  has  put  his  fcheme  into  writing.  It  can  now  be  feen  where- 
in it  deitroys  itfelf. 

Some  would  now  object,  That  the  fufTerings  of  the  damned 
are  for  their  good,  to  lead  them  to  repentance  ;  they  juflly  de- 
ferve no  more  than  to  lead  them  to  repentance  ;  and  this  is  grace, 
even  the  damnation  of  hell,  arid  bellowed  in  eonfequence  of  the 
death  of  Chrift. 

Anfwer,  (i.J  The  objection  itfelf  fays,  All  that  the  dafnner? 
deferve  is  grace  ;  which  is  a  contradiction.  Grace  deferved,  is 
not  grace,  (2.)  If  this  be  all  that  Tinners  deferve,  then  it  is  juf- 
tice  in  God,  or  juflice  requires  him  to  lead  finners  to  repentance  ; 
either  by  the  torments  of  hell,  or  in  ibrne  other  way.  Which 
is  not  grace  but  juflice.  (3.)  If  finners  juflly  deferve  no  more 
than  to  lead  them  to  repentance,  then,  when  they  have  repented, 
either  in  this  wrorid  or  in  hell,  they  have  anfwered  all  the  demands 
ot  juflice.  Accordingly,  repentance  would  anfwer  the  demands 
of  juflice,  and  without  a  Mediator.  And  no  reafor.  can  be  giv- 
en, from  the  bible,  why  the  torments  of  hell  flioufd  not  be  in- 
flicted, without  a  Mediator.  Therefore,  the  laft  and-  inoft  pow- 
erful mean,  univerfajifts  tell  of,  may  be  ufed  ;  lb  as  to  lead  alt 
to  repentance,  and  anfwer  all  the  demands  of  justice,  without 
a  Mediator.  Hence,  that  fcheme  which  would  fet  afide  the 
right coufnefs  of  Chrift,  making  the  repentance  of  finners  anfwejf 
in  its  flead,  cannot  be  true.  Further  attention  will  be  paid  to 
the  above  objection,  or*  fentiment  it  contains,  in  the  next  Letter, 

It  will  again  be  objected,  That  after  the  damned  have  fullered 
to  the  full  demand  of  juflice,  they  ftill  keep  finning,  and  there- 
fore deferve  to  be  ftill  continued  in  hell.  On  this  account,- 
nothing  but  grace  can  deliver  and  fave  them. 

Anfwer.  It  was  fhowninLet.  VII.  Part  I,  that  if  finners  pay 
the  debt  they  owe  to  divine  juflice,  provided  they  can  do  it, 
either  by  their  own  fufTerings  or  in  any  other  way  ;  they  are 
then  acquitted  by  the  law,  and  fland  upon  the  ground  of  j unifi- 
ed perfons.  In  this  cafe,  it  is  no  more  an  act  of  grace  to  give 
them  repentance  and  falvation,  than  for  God  to  keep  holy  an- 
gels from  finning.  Again,  there  is  no  fcripture  evidence  that 
the  damned  are  continued  under  their  torments,  for  the  fins  they 
lit  in  hell.  The  fentence  that  confines  them  in  hell,  is 
limited  wholly  to  their  ill  defert  for  their  evil  deeds  done  in  the 
*  -  in  this  world.     For  this,  fee  in  Let.  III.  Part  IV. 

.   Thofe 


tlnivcrfatifm  cenfoinids  and  Jtfiroys  itfelf,  13/ 

Thefe  obje&ions,  however,  are  not  ftated  and  anfwered,  be- 
caufe  there  is  the  leaft  room,  even  to  fufpecl:  that  Mr.  Winchef- 
ter  can  relieve  himfelf  from  the  above  contradi&ion,  He  la* 
"hours  the  point,  to  fhow  how  he  holds  to  fa)  vat  ion,  by  pardon, 
by  forgivenefs,  and  by  grace  alone  ;  which  is  wholly  through 
the  merits  of  Chrifl.  .  And  that  the  damned,  by  their  Sufferings, 
atone  for  no  part  of  their  guilt,  nor  do  the  leaft  thing  towards 
meriting  their  falvation,  or  delivering  themfelves  from  helh 
Again,  that  the  damned  fufferall  they  deierve,  and  of  courfe  a- 
tone  for  the  whole  of  their  guilt ;  he  could  not  have  exprefied 
this  in  ftronger  terms.  But  this  is  not  the  only  contradiction  in 
his  book.     We  therefore  remark., 

I  2.  Speaking  of  a  juft  recompenfe of"  reward thereafter,  he  fays, 
'The  current  doctrine  of  endlefs  mifery,  deftroys  this  rule  of 
4  equity  and  proportion.'*  e  Endlefs  damnation  is  too  unnatural 

*  to   be   believed,  limited  punifhments  are  more  reafonable. '1; 

*  Endlefs  puni  foment  feems  to  fhock  tender  minds'. 'J  This  rule 
'  of  equity'  is  deftroyed,  becaufe,  ■  A  child  of  ten  years  old,'  he 
fays,  '  will  remain  in  mifery  as  long  as  the  rnofl  perfecuting  ty- 
6  rant ;'  alfo,  endlefs  damnation  exceeds  the  defert  of  the  greater! 
/inner,  *  limited  punifhments  are  more  reafonable.'  Now,  fee 
the  glaring  contradiction,  Thofe  miferable  children,  he  tells  of, 
who  were  •  food  for  their  mothers,  in  the  fiege  at  Jerufalem,  had 

*  better  never  been  born.'  And  Mr.  W.  claffes  them  with  thofe 
thoufands  whofe  cafe  is  infinitely  worfe  than  nonexiftence  ; 
who  fuffer  an  infinite  evil  in  this  Hfe,  Can  a  finite  being,  a 
child,  perhaps  five  years  old  or  under,  fuffer  an  infinite  evil,  in 
time  ?  Is  this  *  too  unnatural  to  be  believed,'  or  not  ?  And  how 
does  this  infinite  evil>  fuffered  by  this  child,  agree  with  his  lim- 
ited punifhments,  which  are  more  reafonable  ?  Efpecially  the 
abfurdity  of  adding  two  infinites  together,  one  endured  in  this 
world  and  another  in  hell,  by  the  fame  perfons  ;  does  this  *  fhock 

*  tender  minds,'  or  does  it  not  ? 

Mr.  W.  is  determined  at  all  hazards,  it  feems,  to  deliver  Ju- 
das from  endlefs  mifery.  Accordingly,  he  makes  thoufands  of 
mankind  infinitely  miferable,  while  in  the  prefent  life.  It  is  as 
fhameful  and  diftrefiing,  in  itfelf  confidered,  both  to  mothers 
and  children,  to  offer  them  to  Moloch,  as  to  make  them  food  for 
their  mothers.  And  how  many  thoufands  of  infants  have  been 
facrificed  to  their  idols  ?  When  Carthage  was  befieged  by  the 
Romans,  in  the  days  of  Nero,  the  inhabitants  of  this  devoted 
city  facrificed  300  of  their  infants,  at  one  time,  to  appeafe  the 
anger  of  their  gods.  In  any  connection  excepting  this  of  Judas, 
S  Mr, 


*3t  Univerfalifm  confounds  and  deftroys  ilft 

Mr.  W.  would,  it  appears,  make  the  cafe  of  thefe  infants  rftoS 
defuable. — That  they  went  direclly  to  happinefs  ;  and  that  th$ 
evil  they  fuffered  here,  was  nothing,  compared  to  their  endlefs 
good  hereafter.  But  now  he  makes  them  eternally  happy,  th«i 
their  exigence  worfe  than  none,  then  limited  punifhments  are 
more  reafonable,  then  endlefs  puni  lament  fhbcki  tender  minds. 
Why  does  lie  not  firft  fliow,  whether  thefe  tender  minds  are 
tenderly  affe&ed  towards  truth,  or  towards  falfehood  ? 

3.  After  ill  his  pretenfions  of  love  to  men,  and  defire  for  the 
happinefs  of  each  one,  and  the  greateft  happinefs  of  heaven,  we 
fee  what  he  makes  of  heaven.  A  place  where  they  may  forever 
curfe  their  day  !  according  to  the  .language  of  Satan  himfelf. 
Job  and  Jeremiah,  he  fays,  looked  forward  and  faw  what  heav- 
en is,  viewed  the  evil  and  the  good  together,  and  did  right  iit 
curling  their  day.  Therefore  they  may  forever  look  back,  and 
fee  the  evil  and  the  good  together,  and  do  right  in  curfing  their 
day. 

EfpecialHf,  ■  we  may  rente?!;  that  notable  expreffion  of  his: 

•  Who  would  not,  a  thoufand  times,  ckoofe  rather  never  tp 
■  have  been  born,  titan  even  to  fee,  far  lef's  experience,  the 
1  miferies  that  came  upon  Jerufalem  and  its  inhabitants,  in 

•  the  time  of  the  fiege  r  And  Mofes,  the  prophets,  the  apoiUe^, 
and  all  heaven  did  even  fee  this  great  and  awful  event.  Hence 
they  may,  Mr.  W.  fays,  a  thoufand  times  choofe  rather  never  10 
have  been  born      This  is  what  he  makes  of  heaven. 

4.  Inftead  of  promoting  the  fear  of  God,  and  fubmiffion  to  h*s 
holy  w;li,  as  he  every  where  profeffes,  he  leads  the  way  to  jufti- 
fy  all  the  murmuring  and  rebellion,  that  ever  did  or  ever  will 
take  place.  If  a  man  can  be  justified  for  curfing  his  day,  at  one 
time,  he  can  be  juftified  for  it  at  another,  and  fo  on,  at  all  times, 
and  under  all  circumflances.  And  if  a  man  can  be  juftified  for 
curfing  his  day,  by  the  fame  rule,  he  can  be  juftified  mould  he 
curfe  the  providence  of  God  or  the  law  of  God.  But  Mr.  W. 
juftifies  Job  and  Jeremiah  for  curfing  their  day. 

In  doing  this,  Mr.  W.  overlooks  forae  of  the  plainefl  things 
of  fcripture.  *  We  do  not  find,'  he  fays,  *  that  Job  or  Jeremiah 
'  ever  recanted,  in  their  cooler  moments,  what  they  uttered  in 

•  their  forrows.'*  His  meaning  is,  they  never  repented,  in  their 
cooler  moments,  for  curfing  their  day,  while  under  their  extreme 
forrows.  He  hence  argues  that  they  had  no  occafiou  of  repent- 
in<r  for  this  conduct.  But  when  the  Almighty  comes  to  reafon 
with  Job,  job  fays,  *  I  have  heard  of  thee  by  the  hearing  of  the 
:  car  :  but  now  mine  eye  feeth  thee.     Wherefore  I  abhor  my. 

<  felf. 
P  84. 


Vniverjktifnt  confounds  and  defrays  iffctf.  139 

5  iclf,  and  repent  in  duft  and  aihes.'  Now,  as  Job's  repentance 
is  here  recorded,  undoubtedly  bis  crime,  for  which  he  repented, 
is  to  be  found  in  the  fame  connection.  For  this  is  univerfally 
the  cafe  throughout  the  bible.  And  if  Job's  curiing  his  day 
does  hot  {land  againft  him  as  his  crime,  for  which  he  repented, 
what  does  ?,  If,  to  eurfe  the  day  of  one's  birth,  is  not  murmur- 
ing againft  the  providence  of  God,  what  is  ?  For  the  fame  kind 
of  condu£t,  the  pfalmift  confeffcs  to  the  Lor.d,  '  So  fooli;h  was 
8  I,  and  ignorant  :  I  was  as  a  beaft  before  thee  :'  That  is,  molt 
.ftupid  and  perverfe.  In  the  fame  light,  fcripture  every  where 
/fates  the  fin  of  complaining  of  the  things  that  afflicl  us,  efpeci- 
ally  of  opening  our  mouths  in  curfing.  Hence  it  is  moil  natural 
»o  conclude,  that  Job  has  particular  reference  to  this  fo  aggravat- 
ed fin,  when  he  fays,  *  I  abhor  myfelf,  and  repent  in  duft  and 
4  afhes.'  This  gives  conclusive  evidence  that  Jeremiah  repent- 
ed in  like  manner.  And,  it  was  after  he  was  put  into  the  ftocks, 
at  the  high  gate  of  Benjamin,  when  he  ciirfed  his  day,  that  he 
wrote  his  book  of  Lamentations.  Here,  among  other  things,  he 
lays,  *  It  is  of  the  Lord's  mercies  that  we  are  sot  confumed, 
*  becaufe  his  companions  fail  not.'*  Inftead  of  complaining 
againft  God's  righteous  dealings,  he  acknowledges  tfcat  his  mer- 
cy alone  had  faved  him,  and  others,  from  utter  and  eternal  ruin. 
— But  if  Mr.  Winchefter  has  the  boldnefs  to  argue  right  againft; 
fome  of  the  plaineft  things  of  fcripture,  what  can  he  not  do  ? 
$f  he  has  the  hardinefs  to  lea4  the  way,  in  juftifi cation  of  all 
murmuring  and  rebellion  againft  God,,  what  can  he  not  do  to 
4arry  his  point  ? 

£.  Mr.  Winchefler  profeftes,  eminently,  to  teach  the  humili- 
ating doctrines  of  the  crols  ;  namely,  felf-denial,  faivation  by 
grace  alone,  faivation  entirely  a  free  gift,  and  the  pride  of  man, 
laid  in  the  duft.  That  this  is  his  high  profefllon  is  evident,  from 
paflages  already  cited.  But  his  whole  fcheme  is  directly  the  re- 
verfe.  Nothing  tends  more  to  gratify  the  infernal  proud  feel- 
ings of  hard  hearted  Tinners,  than  for  them  to  b.e  told,  their  pre- 
sent Sufferings  place  them  upon  a  level  with  divine  juftice.  And, 
Mr.  W.  favs,  thoufands  tufter  infinite  evil,  in  this  life.  Infinite 
evil  is  all  God  has  threatened,  to  be  inflifted  on  hnful  men,  ei- 
ther in  time  or  eternity  -  and  ftri£t  juftice  demands  no  more.  The 
abfurdity  of  a  finite  being's  fuffering  an  infinite  evil,  in  time,  the 
deceitful  heart,  if  polfible,  will  fwallow  down.  Stupid  finners 
will,  at  the  fame  time,  be  difpofed  to  magnify  every  flight  pain, 
they  endure,  to  an  infinite  degree.  And,  in  their  falfe  imagina- 
tion, keep  themfelves  upon  a  level  with  divine  juftice.     Mr.  W. 

has 

*  Chap.  3.   22. 


i4<3         Univerfahfm  cor:  founds  and  dejlroys  itfclj\ 

has  alfo  led  the  way,  to  make  finncrs  believe  God  is  indebted  to 
them  ;  by  telling  them  they  fuller  that,  in  this  world,  which iM* 
finitely  exceeds  what  he  calls  a  ftate  of  eternal  happinefs.  Be- 
lieving in  ihis  flattering  fcheme,  they  mult  fuppofe  God  will 
never,  to  eternity,  fully  repay  them  far  their  iuffcrings ;  fhoulii 
he  even  take  them  to  heaven  immediately  after  death.  Should 
God,  however,  fir  ft  fend  them  down  to  hell,  thereto  fuffer  ano- 
ther  infinite  evil ;  this  will  accordingly  increafe  their  debt  againifc 
God,  and  their  demand  upon  his  juftice  :  Efpecially,  mould 
they,  in  hell,  by  repentance,  that  mighty  work  of  fupererogation, 
complete  the  debt  due  to  then)',  which  the  Almighty  never  can 
pay.  Thus,  on  this  plan,  muft  they  expect,  from  hell,  to  rife  to 
heaven,  and  rife  above  Jehovah  himfelf  ;  forever  holding  Jeho- 
vah as  their  debtor  or  fervant.  ■' 

Sin  ever  difpofes  finnerg,  in  a  moral  view,  to  believe  that  they 
are  '  rich,  and  incfeafed  with  goods,  and  to  have  needoj  n'oth- 
tig***  It  is  immaterial  in  what  way  this  izcrea/c  with  goods  is 
made  ;  whether  by  fuffering  or  by  good  works.  Suffering  the 
crtrfe  of  the  law,  or  infinite  fuffering,  which  is  the  fame,  fatisfies 
divine  juftice,  as  well  as  the  perfect  obedience  of  angels.'  Mr. 
W.  has  put  firiners  in  a  way  to  make  a  rapid  increafe  with  goods  ; 
Twofold  fatisfaclion  to  divine  juftice,  or  a  twofold  debt  in  their 
own  favour;  one  infinite  demand  here,  and  another  in  helh 
What  finner,  in  his  fcheme,  will  be  afraid  of  hell  ?  And,  as  each 
one  may  come  out  of  hell  when  he  repents,  or  when  he  choofes  ; 
and  thus,  in  his  infernal  pride,  ^triumph  over  infinite  juftice  I 

6.  Mr.  W.  holds  that  the  torments  of  hell  are  fuited,  far  bet- 
ter than  any  thing  in  this  lite,  to  lead  the  damned  to  repentance. 
Becaufe  thefe  torments  far  exceed  every  thing  in  this  life  ;  they 
are  '  continued  longer,'  he  fays,  *  and  heavier.'     And  '  God   is 

•  able,'  he  addvc  to'fubdue  and  bring  down  the  proud  andmoft 

*  rebellious,  in  another  Jlate,  by  means  that  may  be  ufed  eiFec- 
'  tually  there,  though  they  could  not  be  ufed  here.'t  Now 
how  does  this  compare  with  what  we  hare  juit  feen  ?  To 
an  infinite  degree.  lie  makes  thoufancjs  fufFer,  in  this  life.  And 
is  not  God  able,  if  fuffering  will  do  it,  to  bring  all  men  to  repents 
ance  in  their  infancy  ?  God  is  able,  Mr.  W.  has  juft  laid,  to 
make  infants  fuffer  before  they  die,  fo  as  it  would  been  better  if 
they  had  not  been  born.  But,  let  Mr.  W.  havehis  argument,  for 
a  moment,  and  what  becomes  of  the  effectual  power  of  divine 
grace,  in  the  hearts  of  men  ?  This,  with  other  things  in  his  book3 
we  mall  fee  in  the  next  Letter. 

All  that  univerfalifls  can  fay  about  the  torments  of  hell,.beirg 
fo  well  fuited  to  humble" and  fubdue  the  hearts  of  the  damned,  is 

mere 
*  Rev.  $.  17.  t  r.  ,58. 


Univerfalifm  confounds  and  dtflroys  iifclf.  S41 

inere  affertion  without  fcripture  evidence ;  or  it  is  afflerting  right 
oppofite  to  the  light  of  fcripture.  We  know  that  the  greatelfc 
fufrering,  in  this  life,  efpecially  of  thofe  in  the  fiege  of  Jerufa- 
Jem,  inftead  of  breaking  the  pride  of  their  hearts,  produced  the 
bppofite  effect.  And  thefe  moft  awful  fufFeringc  are  fet  forth, 
in  fcripture,  to  illuftrate  the  ffate*  of  the  damned. 

I  am.  &c. 


1 «f*»3fS-<«|*1" 

LETTER    IL 

BrieJIy  Jlating  the  contraditlory  arguments,  ufcd  by  Dr. 
*   Chauncy ,  and  the  other  writers  in  this  fchemc. 

My  dear  Friind, 

THE  things  intended  in  this  Letter,  we  fball  fee,  from  the 
following  remarks. 
1.  Dr.  Chauncy  falls  into  the  fame  fatal  contradiction,  copi- 
ed by  Mr.  Winche'fter.     The  Doctor  holds  that  the  damned 
arc  punifhed  according  to  ftri£t  juftice,  and  that  they  are  finally 
delivered  and  faved  wholly  by  grace. 

The  damned,  he  fays,  are  *  miferable,  in  proportion  to  the 

*  moral  depravity  they  have  contra6ted  in  this  world.'*  *  They 
6  muft  be  unavoidably  miferable,  notwithstanding  the  infinite 
'  benevolence  of  the  Deity,  and  to  a  great  degree  of  feverity, 

*  God  only  knows  how  I@ng,  in  proportion  to  the  number  and 
5  greatnefs  of  their  vices. 'f     *  What  fruit  had  ye  in  thofe  things 

*  whereof  ye  are  now  afhamed  ?'  For  the  end  of  thofe  things  is 

*  death,  notwithstanding  the  abounding  of  the  grace  of  God- 

*  For  the  wages  of  fin  is  death  ;  but  the  gift  of  God  is  eternal 
5  life,  through  Jefus  Chrift  our  Lord  ;  that  is,  if  men  continue 

*  the  fervants  of  fin,  the  wages  they  fhall  receive  before  the  gifc 

*  through  Chrift  is  conferred  on  them  will  be  the  fecond  death. '% 

On  thisj  Dr.  Edwards  remarks,  *  If  fomemen  fufferthat  pun- 
4  ifhment  which  is  the  wages  of  fin,  they  doubtlefs  fufFer  alt 

*  which  they  deferve.     No  man  deferves  more  than  his  wages. '^ 

Dr.  Chauncy  fays  again,  *  In  the  collective  fenfe,  they  (the 

*  damned)  will  be  tormented  for  ages  of  ages  ;  though  fome  of 

4  them  only  fhouid  be  tormented  through  the  whole  of  this  period, 

5  and  the  reft  varioufly,  as  to  time,  in  proportion  to  their  de- 
*Jerts.'§     Dr.  C.  cannot  here  mean,  '  In  proportion  to  their 

•  deferts,' 
•  P.  9.  Salvation  of  all  men.  +  Ibid.  P.  10.  $P^9°. 

§  Edvc-ardi  againjl  Chauncy,  P.  t.  U  P-^37- 


H*  Vmvtrfalifm  c$nJounds  and  defir$ys  itftljx 

'  deferts,'  according  to  the  plan  of  divine  grace;  thereby  in- 
tending to  plead  fome  abatement  of  ftriet  juftice.  He  intimates!" 
no  fuch  thing.  And  he  fays,  •  Notwithftanding  the  infinite  he-' 
6  nevolence  of  the  Deity — notwithftanding  the  abounding  of  the 
4  grace  of  God.'  Thus  he  argues,  that  the  torments  of  the  dam . 
r.ed  are  not  abated  by  divine  grace,  neither  are  they  delivered 
from  fho'fe  torments  by  the  abounding  grace  of  God,,  till  they* 
have  fuffered  in  proportion  to  their  deferts,  or  all  they  deferve/'" 
Neither  can  it  be  objected,  ■  By  a  punifhment  in  proportion 

*  to  their  deferts — in  proportion  to  the  moral  depravity  they  have 
'  contracted  in  this   world — in  proportion  to  the   number  and 

*  greatnefs  of  their  vices,'  that  Dr.  C.  meant  not  a  punifumeni 
equal  to  ftrifl:  juftice  ;  but  one  which  has  a  due'  proportion  to 
the  various  perfons,  with  refpe£t  to  one  another,  who  are  the 
fubjects  of  this  punifhment.  The  Doctor  directly  denies  this. 
All  that  die  in  their  fins,  and  of  ccurfe  are  fenienccd  to  the  tor- 
ments of  hell,'  with /refpect  to  fdrgiveuefs,  he  clafTes  with  fuch  as 
blafpheme  againft  the  Holy  Ghoft.     Of  thefc,  he  fays,  ■  If  they 

*  are  not  faved,  till  after  they  have  patted  through  thefe  torments, 

■  (which,  he  fays  they  actually  do  pafs  through)  they  have  neveD 
4  been  forgiven,  in  the  fenfe,  in  which  our  Saviour  is  here  fpeakw 
1  ing  of  forgivenefs.     The  divine  law  has  taken  its  courfe  ;  nor 

*  has  any  intervening  pardon  prevented  the  full,  execution  of  the 

*  threatened  penalty  on  them,     Forgivenefs,  ftrictly  and  literally 

■  fpcaking  has  not  been  granted  them. '  Even  their  falvation,  a* 
'  it  is  pofterior  to  their  having  undergone  the  torments  of  hell, 
'  is  not  the  effect  of  that  gofpel-forgivenefs  our  Saviour  is  treating 
'about/*  By  this  "gofpel- forgivenefs,'  he  intends  forgivenefs 
before  they  are  fent  to  fceji-  Such  as  fin  againft  the  Holy  Ghoft, 
he  fays,  cannot  poflibly  be  forgiven,  previous  to  this.  And  be- 
here  argues  that  thefe  are  never  forgiven.  The  words  in  Mark 
ill.  29,  he  explains  as  thofe  do  who  hold  to  endlefs  punifhment  ;• 
thatis,  the  blafpherners  agaihtt  the  Holy  Ghoft  are  never forgiv* 
en.  Of  courfe,  the  damned,  all  of  them,  are  never  forgiven,  ©n* 
his  plan.     *  The  divine  law  has  taken  its  courfe ;  nor  has  any 

'  intervening  pardon  prevented  the  fall  execution  of. the  threat*' 
i  encd  penalty  on  mem.' 

1  The  divine  law,'  he  calls,  ■  the  moral  law/  On  *  the  foot  of 
this  law,'  or  of'  mere  law,'  he  fays/  no  man  can  be  juftified.'-fc 
Therefore,  if  this  law,  by  which  no  man  can  be  juftified,  has  its 
courfe  on  the  damned,  and  the  threatened  penalty  is  fully  exe- 
cuted on  them  ;  they  fufFer  accruing  to  ftrict  juftice,  they  fuffcr 
all  tbey  deferve.  In  the  Doctor's  own  words, '  Forgivncfs,  ftrictly 

*■  and 

*  F-  S3*;  337-  *  P-  43- 


tffiliter/klifiH  confounds  and  deftroys  itjdj.  *sx$ 

5  and  literally  fpeaking  has  not  been  granted  them.'  How  could 
pr.  C,  have  argued  and  aflertcd  more  decidedly,  that  the  damned 
fufFer  the  utmo'ft  of  their  ill  defert  ? 

•  Again,  Dr.  C,  and  others, ,with  him,  hold  that  the  damned 
deferve  no  more  than. what  is  neceffary  to  lead  them  to  repent- 
ance. When  they  have  endured  fufficient  to  make  them  peni- 
tent they  have  receved  their  full  defert.  They  alf©  hold  that  the 
damned  cannot  be  faved  before  they  are  penitent.  Thefe  are 
maxims  with  all  the  Univerfaliifs,  who  hold  that  the  wickei 
mull  fufFer  in  hell,  for  a  time,  before  they  are  faved  ;  as  we  (hall 
presently  fee.  But,  on  this^ground^.it  cannot  poflibly  be  other, 
wife  than  that. the  damned  fhould  fuffer  all  they  deferve  to  fufFer„ 
So  mnch  of  the  torments  of  hell  as  to  make  them  penitent,  is  nc- 
ceffary  and  unavoidable.  Dr.  C.  and  the  others  grant  and  con- 
fiantly  urge  this.  Therefore,  fo  much  of  the  torments  of  hell  as 
the  damned  deferve,  is  neceffary,  and  uuayoidable,.  They  can- 
not be  fayed  till  they  do  repent ;  Such  a  degree  01  torment  as  to 
make  then*  penitent  they  deferve,  and  no  more  :  Such  a  degree 
of  torment  as  to  make  them  pcnitent.is  neceffary  :  Therefore,  a'il 
they  deferve  muit  neceiFarily  be  inflicled  on  them  :  Therefore, 
\hey  muff  neceiFarily  fufFer  all  they  deferve,  before  they  can  be 
faved.  Which  fhows  us  the  Doctor's  pian  of  falvation. 
.  Befides,  on. this  plan,  it  is  impofFible  the  damned  mould  be  for- 
given the  leafl  part  of  their  il!  defcrts.  They  deferve  fuch  pun- 
ishment, and  no  more,  as  to  make  them  penitent.  When,  there- 
fore, they  repent  they  have  nothing  remaining  for  which  they 
can  be  forgiven.  When  they  haveanfv/ered  all  the  demands  o£ 
juflice,  by  their  repentance,  how  is  it  pofFible  any  thing  fhould 
be  forgiven  them  ?  And  if  nothing  can  be  forgiven  them,  then 
nothing  but  itrift  juftice  can  take  its  courfe  upon  them.  Accord- 
ingly, we  may  again  take  the  Do&or's  own  words :  *  Even  the  fal- 

•  vation  of  the  damned,  as  it  is  pofterior  to  their  having  undergone 

*  the  torments  of  hell,  is  not  the  efFecl  of  gofpel-forgivenefs.' 

Dr.  C.  ufe3  a  variety  of  fuch  arguments  aud  words,  which  ex- 
prefs,  as  clearly  as  words  can,  the  execution  of  ftricf  jufticeonthe 
damned.  This,  my  Friend,  you  will  at  once  fee,  by  looking  into 
Dr.  C's  book.  Or  you  May  find  this  matter  accurately  ftated, 
in  Dr.  Edwards'  anfwer,  I  and  77  Seclions.  Dr.  Chauncy's 
words  and  arguments,  being  there  collected  and  arranged,  make 
it  very  plain,  that  he  holds  the  damned  fufFer  the  utmofl  of 
their  ill  defert.  And  all  the  objections,  the  advocates  for  Dr. 
Chauncy  can  raife  againfl  this,  with  a  view  to  deny  that  he  holds 
to  this  fentiment,  Dr.  Edwards  completely  anfwers,  as  it  is 
thought,  by  bringing  in  Dr.  Chauncy's  own  words, 

as 


544  Vniverfalifin  confounds  an..  jj\ 

As  a  direcl:  contradiction  to  this,  Dr.  Chaimcy  holds,  All  mttt 
are  faved  by  grace  ;  and  that  the  damned  arc  all  finally  faved 
by  grace,  and  by  the  merits  of  Chrift.  Even  the  damned,  after 
they  have  fullered  ths  utmofl  demand  of  divine  juft ice,  are  faved, 
Di.  C.  fays,  not  only  by  grace,  but  by  tender  companion  and 
grace,  by  the  infinite  indulgence  and  love  of  their  Creator , 
and  by  boundlejs  and  intxhaujlible  goodnefs  ;  exercifed  only 
for  Chrift 's  fake.* 

To  this  Dr.  Edwards  replies  :  c  How  can  this  part  of  Dr.  C's 
'  fyftem  be  reconciled  with  that  part,  in  which  he  holds,  that  all 

*  the  damned  will  be  punifhed  according  to  their  defer  ts  ? 
'  Can  thofe  who  are  gumfked  According  to  their  defer  ts,  after 
c  that  be  faved  an  the  foot  of  grace  thro  ugh  Chrift?  Can  thofe „ 
\  who  are  punifhed  according.to  the  nature  and  number  of  their 
6  evil  deeds  ;  in  degree  and  ccntinuance9  in  proportion  to  the 
6  number  and  greatnefs  of  their  crimes  ;  in  v/hofe  punifhment 
6  the  divine  law  takes  its  courfe,  and  the  threatened  penalty  is 

*  fully  executed:  canthefe  perfons  be  faved  by  a  gift?  by  a  gift 

*  taken  in  the  abounding fenfe  ?  by  the  free  gift  of  God  through 

*  Chrift?  by  rich  mercy  ?  by  wonderful  defignof  piercy?  by 
'  boundlejs  and  \inexhauftible  goodnefs  ?  by  the  utmofl  bow-: 

*  els  of  the  divine  companion?  by  the  infinite  indulgence  and 
'  love  of  their  Creator  ?  Is  the  man  who,  by  his  crimes,  has, 

*  according  to  law,  expofed  himfelf  to  the  pillory,  or  to  be  crop':; 

e  a'nd  branded,  and  on  whom  the  law  has  taken  its  courfe,  and. 

*  the  threatened  penalty  has  been  fully  executed  ;   is  he  after  all 

*  delivered  from  further  fufTering  by  grace,  by  pity,  by  tender, 
'  compaffon,  by  indulgence  and  love,  by  the  utmofl  bowels  of 
6  companion  ? — No ;  he  has  a  right  on  the  foot  oimere  lawt*n& 
'  of  the  mofl  rigorous jufliceto  fubfequent  impunity, with  ref- 

■  peel  to  the  crime  or  crimes,  for  which  he  has  been  punifhed  : 
'  and  to  tell  him  after  he  is  tkus  punifhed,  that  he  is  now  releafed 

*  by  grace,  by  pity,  by  utmofl  companion,  by  indulgence  and  love, 
4  would  be  the  grofleft  infult.'t 

'.  Again  ;  how  can  thofe,  who  have  been  punifhed  according, 

*  lo  their  deferts,  be  faved  through  Chrift,  or  on  his  account  ? 

*  How  can  the  obedience  or  death  of  Chrift   be  the  ground  or 

*  real  on  of  their  falvation  ?  Having  fullered  the  full  penalty 

■  threatened  in  the  law,  they  have  a  right  to  demand  future  im- 

c  punity,  on  account  of  their  own  fufFerirtgS.     What  need  theiij 

*  have  they  of  Chrifl,  of  his  obedience  and  death,  or  of  his  me  J 
'  diatory  intervention,  to  be  brought  into  the  account  ?    Dr.    C. 

'  fpeaks  of  the  deliverance  or  the  redemption  which  Chrift  hai' 

1  purchaftvl 
*  p-  62,  75,  86,  326,  363,  405,  f  Edwards's  *»/»#■,  P.  q>  10, 


Vnivtrfalifm  confounds  and  dejlrcys  it/elf,  145 

*  purchafedybr  all  men.     But  what  need  is  there,  that   ChriH 

*  fhould  purchafe  deliverance  for  thofewho  purchafeitfor  them- 

*  felves,  by  their  own  perfonal  fufferings  ?'* 

Thus  Dr.  Chauncy  not  only  involves  himfeff  in- this  fatal  con- 
tradiction, but  he  reduces  the  grace  of  God,  and  the  merits  of 
Chrilt,  to  a  mere  found.  He  makes  the  damned  fuffer  the  full 
wages  of  their  fins,  and  puts  them  on  a  level  with  divine  juftice. 
He  then  goes  on  to  tell,  in  the  next  breath,  of  the  merits  of  C  hrift, 
€>f  rich  mercy,  boundlefs  goodnefs,  infinite  indulgence  and  love, 
<lifplayedr  in  their  falvation.,  What  is  this  but  giving  an  empty- 
found  ?  From  the  beginning,  men  have  been  difpofed  to  reduce 
the  righteoufnefs  of  Chrift  to  a  mere  name.  They  have  invent- 
ed works  of  fepererogation,  have  urged  that  fin  carries  its  own 
penalty  with  it,  and  laftly,  that  the  damned  ought,  in  julHce,  to 
come  out  of  hell  as  foon  as  they  repent.  In  this  connection  they 
can  very  freely  fpeak  of  the  boundlefs  grace  of  God,  and  infi« 
nite  merits  of  Chrilt.  That  is,  they  can  lay  hold  of  the  merits 
of  Chrin,  and  the  grace  of  God,  fo  as  thereby  to  have  a  handle, 
to  extol  the  perfonal  merits  of  the  creature.  l£  men  can  pay  the 
]ait  mite  they  owe  to  divine  juftice,  it  is  immaterial  in  what  way 
they  do  it,  whether  by  their  own  good  works,  their  daily  fuffer- 
ings, or  the  torments  of  hell.  In  either  cafe  it  is  creature-merit. 
And,  in  connection  with  creature-merit,  to  pretend  to  extol  the 
grace  of  God,  is  only  treating  of  it;  with  contempt.     *  On  the 

•  whole,  Dr.  Chauncy's  fchema  cc'mes.  to  this  :  That  not   bare 

•  goodnefs,  but  that  goodnefs,  which  is  boundlefs  and  incxhauft- 

•  ible  ;  not  bare  companion,  but  the  utmoft  bowels  of  the  divine 

•  companion,  not  bare  indulgence  and  love,  but  the   infinite  in- 

•  diligence  and  love  of  our  Creator  ;  will  grant  to  his  creatures 

•  of  mankind,  juft  fo  much  relief  from  mifery,  as  they  are  entitl- 
'  ed  to,  by  the  moft  rigorous  juftice.'* 

All  the  Univerfalifts  who  hold,  that  fuch  as  die  in  their  fins 
muff  fuffer  for  a  time,  in  hell,  before  they  can  be  faved,  run  into 
the  fame  abfurdity.  They  cannot  avoid  it.  That  the  damned 
fhall  fuffer  according  to  Uriel:  juftice,  or  according  to  their  evil 
deeds,is  fo  decididly  taught  in  the  bible,  they  cannot  deny  it.  A- 
gain,  they  muft  either  hold  to  falvation  by  grace  only,  or  deny  the 
gofpel.  They,  therefore,  have  no  way  left,  but  to  deny  that  fin 
deferves  endlefs  punifhment.  So,  on  their  plan,  when  the  damn- 
ed have  undergone  a  limited  punilhment,  and  all  they  deferve, 
then  are  they  afterwards  faved  by  grace.  Hence,  their  fcheme 
muft  needs  deftroy  itfelf.  Grace  and  debt,  cannot  exift  togeth- 
er. Grace  and  debt,  debt  paid  by  the  creature's  fuffering  his  full 
T  defert, 


l$$         U'iverfdlifin  confounds  afld  dejlr^y$  ttfetfk 

dcfert,  is  abfurd. — Some  other  jarring  contrarieties  which  £• 
into  their  fcheme,  we  mail  remark.     As, 

2.  Thefe  writers  profvfs,/ir redly,  to  take  the  threatenings  ani 
curfes  of  God's  law  in  their  literal  meaning.  ■  Nor  in  any  wife 
'  to  weaken  the  force  of  the  threatenings,'*  Mr.  Winchester  fays; 
Dr.  Chauncy  fays  the  fame,  as  we  have  feen  ;  efpeciallv  in  what 
he  fays  of  the  threatening  to  the  blafphemer  againft  the  Hoty 
Ghoft*  So  all  thefe  writers  join  with  the  Do£tor,  in  the  fame 
pertinent  manner.  But  many  things  they  advance,  tend  to  re- 
duce thefe  threatenings  to  nothing  ;  or  rather  to  make  them  iflue 
in  great  and  precious  p+oniifii.  The  following  things  may 
fhow  the  truth  of  this  remark. 

Firfl.  One  necelfary  article  with  them,  is,  that  the  damnedt 
aie  delivered  from  hell  and  from  fuffering,  as  foon  as  they  re- 
pent.— '  The  con fi deration  of  hell  as  a  purging  fire  is  that  only 

*  which  can  make  the  matter  fit  eafy  upon  one's  mind.'t  When, 
therefore,  (in  is  purged  away,  or  when  fmners  repent,  there  i^ 
no  further  need  of  this  purging  fi  re,  but  the  damned  mini  then 
be  immediately   freed  from  it. — '  Sufferings,   whether  here  ot 

*  hereafter,  are  only  nfeful  to  defrroy  the  hody  of*nri  ;  to  burri 

*  up  thofe  works  of  the  flefli,  to  {trip  the  firmer  of  all  his  fuppof- 

*  ed  goodnefs,  to  humble  and  fubdue  his  rebellious  difpofition.'J 
— ■  Divine  juftice  is  always  fatisfied  when  it  attains  its  end  * 
'  and  this  end  is  always  attained,  whenever  the  {inner  is  brought 

*  to  repentance. '§  Thefe  eXpreflions  {how  us  one  main  article 
in  their  fyftem.  Therefore,  whatever  thefe  authors  may  fay  of 
the  duration  of  hell  torments,  as  being  for  many  thoufands  ot 
years,  for  ages  of  ages,  yet,  on  their  plan,  when  the  damned  re- 
pent, their  torments  mull  then  ceafe.     The  •  end  of  divine  juf- 

*  tice  is  always  attained,  whenever  the  finner  repents  ;'  and 
4  firfferirigs  here  or  hereafter,'  or  the  torments  of  heil  *  are  only 
'  ufejx  is  end,  to  make  the  {inner  repent.  This  leaves  the 
matter  wholly  at  the  choice  of  the  damned  ;  either  to'repcnt  and 
cfcape  mifery ,  the  next  moment,  or  to  continue  in  it  longer. 
But  the  dread  of  the  torments  of  hell,  allowing  thefe  torments  to 
be  ever  fo  great,  this  moment,  vanishes  to  nothing,  provided  the 
damned  can  be  delivered  from  them  and  made  happy,  the  next 
moment.  And  when  it  lies  wholly  with  the  choice  of  the  crea- 
ture to  efcape  mifery  and  be  happy,  this  can  carry  nothing  ter- 
rifying with  it.  If  he  is  delivered  from  mifery  and  made  happy, 

he 

*  P.   184.     t  Dr.  C's  Salv.  all  men.     X  ^r-  Winchefter'«  Dialogues,  p.  163 

*  Mv.  ■     1  on  ihe  Divine  Goodnefs.  p.  ia6.  Arid  ice  Mr.  Hartley's 

,  Vol.  ii.  p.  429  ;  alio  Ctlvinifm  A;\d  Univerjalifm  ctntrqjltd,  by 
J»feph  Young,  m   d.  p.  V,  4O:  43. 


Univerfalifm  confounds  and  deftroyj  it/elf.  147 

Jie  has  his  choice  ;  if  he  is  not  delivered,  he  has  his  choice.  And 
where  is  the  evil  or  terror  of  giving  a  man  his  choice  ? 

It  is  grained,  when  two  evils  are  prefented,  and  a  irian  muft 
unavoidably  chocYe  one  oi"  them  \  either  of  them,  in  this  cafe, 
is  terrible  ;  that  is,  terrible  according  to  its  magnitude*  But 
when  only  one  evil  is  prefented,  and  the  man,  on  the  moll  rea- 
sonable terms,  has  the  offer  to  efcape  this  evil  •  the  offer  of  ef- 
fcapjrig,  in  this  cafe,  takes  away  all  the  terror  ;  be  the  evil  oth. 
crwife  more  or  lcfs.  $0  when  (jnners  are  threatened  to  be  fenfc 
to  hell,  with  this  promife,  they  mail  certainly  come  out  of  hell  as 
foon  as  they  repent ;  this  promife  firips  hell  of  its  terrors. 

Secondly.  Thefe  writers  tell  of  fmfal  men,  of  mere  creatures, 
fu  fieri  ng  to  fuch  a  degree,  in  time,  as  to  Wtisfy  divine  juftice. 
And  Mr.  Winchefter  tells  of  finite  beings  fuffering  an  infinite 
evil,  in  time,  or  perhaps  in  a  few  days.  Who  can  believe  fuch 
an  abfurdity  ?  It  is  granted,  where  fin  reigns,  the  feelings  of  the 
heart  are  a  combination  of  contradiftions.  Sinners,  of  courfe* 
rnay  be  difpofed  to  magnify  their  fufferings  to  an  infinite  degree  j 
and  fo  far  effecl  it,  in  their  imagination,  as  to  fet  off  even  with, 
their  Maker,  and  often  bring  him  into  their  debt,  If,  however, 
in  one  view,  and  to  anfwer  the  above  end,  they  may,  and  muffc 
to  believe  Mr.  W,  magnify  their  fufferings  ;  they  may  alfo  Ief« 
fen  them  in  another  view  ;  fo  fortify  themfelves  againft  fuffer- 
ings yet  to  come.  But  when  they  have,  in  their  own  falfe  views, 
magnified  every  flight  pain  to  an  infinite- degree,  they  muft  then 
fuppofe  they  have  feen  the  word  of  it  ;  have  already  endured 
the  infinite  evil ;  can  endure  no  greater,  and  have  no  greater  to 
fear.  Hence,  on  their  plan,  all  the  awful  denunciations  to  im- 
penitent tinners,  in  the  law  of  God,  of  vengeance,  of  dejlrue* 
Hon,  of  death,  of  thefecond  death,  and  of  judgment  without 
mercy,  come  to  this  ;  nothing  mere  than  what  they  have  already 
feen  and  endured  ! 

*  Thirdly.  Thofe  finners  who  fuffer  to  an  infinite  degree  in  this 
world  ;  as  long  as  they  continue  in  hell,  they  increafe  their  two- 
fold demand  on  divine  juftice.  A  dotrrine  mofl  pleafing,  in-^ 
dead  of  being  terrifying  to  the  carnal  heart  :  efpeciallv  as  the;. 
damned  can  efcape  from  hell  whenever  they  choofe  to  repen:. 

Fourthly.'  Mr.  Hartley,  Bimop  Newton,  D>,  Chauncy,  and 
all.  other  Univerfalifts  of  this  clafs,  hold  the  torments  of  hell  to 
be  *  «  purifying  fire  ;'*  *  mercifully  intended  f  ;r  the  good  of 

*  the  patients  or  the  damned  themfelves. 't  Thefe  torments, 
tbey  fay,  are  an  evidence  that '  the  character  of  God, as  the  F  ither 

*  Mr.  Hartley's  Qbfervations  on  jfrtt,  Vol.  ii.  t>.  ^29.     +  Dr.  C's  Salvation  ij  i!l 

&h  p.  r*i>  325- 


$4&  Uaivt) -fail \ftii  confounds  and  dejlroys  itftlf. 

*  of  mercies,  and  God  of  pity  and  grace,  is  not  limited  to  thi& 

*  world  only/*  but  is  wonderfully  difplayed  in  hell.     And  *  that 

*  the  infinitely  benevolent  Deity  is  the  fame  good  being  in  the 
'  other  world,  that  he  is  in  this  ;'  or  that  he  gives  the  fame  kind 
of  tokens  of  mercy  and  pity  in  hell,  as  he  does*  on  earth.  And 
that  the  mifery  of  the  damned,  and  the  benefit  arjfing  to  them 
from  their  mifery, '  make  it  evident  that  God  is  a  being  of  bound- 
•'lefsarid  inexhauftible   goodnefs.'t--  •  Punifhment,'    fay  they% 

*  without  having  the  reformation  of  rebels  for  its  end,  is  unwor-i 

*  thy  of  the  Being  we  adore/     'Severe  fufferings  make  them 

*  (the  damned)  citeem  falvatiqn  infinitely  more  than  otherwife 

*  they  would,  andTerve  to  bring  their  wandering  fouls  to  God. 'J 
Thus,  in  their  language,  the  mifery  of  the  damned  is  a- molt 
wholfome  difcbline,  fuited  in  the  befl  manner  for  their  good, 
and  for  their  greateff.  good.  Thefe  writers  alfo  fay,  that  it  is  be- 
caufe  God  hat  tried  every  other  mean  firfr,  that  he  fends  impen- 
itent finners  to  hel!.     'The  firft  rujethat  divine  juflice  obferves, 

*  is  never  to  proceed  to  extreme  rigour,  till  every  gentle  mean 
'  has  been  exhaufted  without  effect. '  e  When  every  other  me. 
'  thod  has  failed  of  fuccefs,  fe verity  (in  hell)  muft  be  employed, 

*  and  will  be  made  ufe  of  by  God  to  fubdue  fin,  and  bring  about 
e  the  fanclifi cation  and  falvation  of  the  finner.'§  Therefore,  as 
is  often  urged  by  thefe  gentlemen,  God  never  would  fentence 
one  Onner  to  hell,  if  he  could  by  gentle  means  fubdue  them  all, 
in  this  world  ;  and  he  would,  in  this  world,  fubdue  and  lead  tc 
repentance  every  finner  of  the  human  race,  if  he  could  '  confifU 
c  ent  with  the  moral  agency  of  creatures. '||     \ 

Now,  in  this  cafe,  are  the  torments  of  hell  terrifying  ?  Are 
they  really  an  evil  ?  Are  they  truly  a  curfe  ?  Are  they  indeed 
the  curfe  of  God's  law  ?  No.  They  are  a  purifying  fire  ; 
mercifully  intended  for  the  good  of  the  patients  thtmftlves  ;  an 
evidence  that  Cod  is,  to  the  damned,  the  Father  of  mercies  ? 
an  evidence'  of  the  infinite  benevolence  of  the  Deity,  in  the  fame 
manner  as  his  acts  of  mercy  on  earth  ;  an  evidence  of  his  bound- 
Itfs  and  inexhauftible  goodnefs ;  and  never  ufed  till"  every  other 
mean  has  been  exhaufted  ;  and  when  ufed  it  is  without  the  leaft 
hazard,  it  is  with  pofitive  certainty  of  fuccefs.  Every  medicine 
excepting  one,  fuppofe,  has  been  applied  in  vain,  to  a  fick  pa- 
tient ;  but  this  one  which  remains  can  be  given  without  the  leaft 
hazard  ;  yea,  it  can  be  given  with  certainty  of  fuccefs  ;  it  is  in- 
deed 

*  Ibid,  P.  326.  +  Ibid.  %  Wlnchefter'a  Dialogues,  P.  31,  163.  \  Petitpierre, 
y  113;  118.  II  Benevolence  of  the  Deity,  P.  219.  And  fee  Salvation  of  all.  Men,  P 
3  44  ;aKo,  Bifhop  Newton's  works,  Vol.  vi.  P.   $61  ;  alio,  Winchester's  Dialogues 


Univerfalifm  confounds  and  dejlroys  itftlf.  149 

dscd  beyond  a  doubt,  that  this  only  remaining  medicine  will  ef- 
fect a  complete  cure.  Now,  allowing  the  firft  opperation  of  this 
medicine  to  be  attended  with  great  pain  to  the  patient,  (till,  is  it 
on  the  whole  terrifying ■?  Is  it  to  be  viewed  as  fome  mod  horri- 
ble thing  ?  Is  it  the  greate'ft  evil  iii  the  world  ?  Is  it  to  be  dread- 
ed and  avoided  as  the  moft  deadly  poi fori  ?  Is  it  a  curfe  to  man- 
kind,  or  a  curfe  to  thofe  to  whom  it  is  adminiftered  ?  And  is  the 
phyfician,  whoadminiflers  it,  the  executioner  of  this  curfe  ?  Nay0 
Every  body  grants  this  lingular  medicine  to  be  the  moft  valuable 
thing  in  the  world  :  the  greatefl  or  all  temporal  bleffings  toman- 
kind,  efpecially  to  fuch  as  are  fo  fortunate  as  to  have  it  applied 
to  them.  This  illuft  rates  and  mows  how  Br.  Chauncy  and  his 
difciples  have  found  out  the  way,  fo  as  to  convert  the  curfe  into 
a  blejjing.  The  pains  of  hell,  in  their  fcheme,  are  the  beft  means, 
and  molt  effectual  and  certain  to  humble  the  damned  and  fit 
them  for  heaven  ;  and  never  ufed  till  every  other  mean  has  been 
exhaulted.  Inftead  of  being  alarmed  or  terrified  at  the  pains  of 
hell,  the  wicked,  in  this  fcheme,  muft  view  thefe  pains  to  be  moft 
defirable.  The  only  mean,  when  all  others  fail,  which  is  certain 
to  fit  them  for  heaven  ;  and  no  more  pain  is  to  be  inflicted  than 
what  is  neceffary  to  this  end  :  Inftead  of  being  terrifying,  what 
can  be  more  defirable  ? 

I  Fifthly.  Sinners  vainly  think,  oftentimes,  that  they  mail  repent, 
whenever  the  motives  fet  before  them  are  fufficiently  ftrong,  fo  as 
to  effect  this  end  ;  whieh,  as  yet,  has  not  happened  to  them. 
Now,  believing  in  this  flattering  fcheme,  when  the  torments  Of 
hell  fhall  awake  upon  them,  then  will  the  motives  be  fo  firong  as 
to  effect  their  repentance  immediately.  Thus  may  the  deceitful 
heart  dream,  that  fo  much  of  the  torments  of  hell  as  is  neceffary 
to  effect  their  repentance,  when  nothing  elfe  can,  will  be  to  them 
the  greatefl  good,  inftead  of  an  eviL  What  then  becomes  of  the 
terrors  of  hell? 

1  It  will  here  be  objected,  that  the  fore  trials  and  corrections, 
which,  believers  endure  in  this  life,  cannot,  in  themfelves,  be 
called  good  things  or  bleffings  ;  they  muft  in  themfelves, be  cal- 
led evils,'  And  thefe  evils  are  often  very  furprifing  and  terri- 
fying to  them.  But,  as  thefe^vils  are  kind  corrections,  token* 
of  God's  fatherly  pity  to  his  own  dear  children,  why  may  not 
the  pains  and  tortures  of  the  damned  be  confidered  in  the  faraa 
light  ? 

Anfwer.  There  is  fomcthing,  it  is  granted,  terrifying  to  be- 
lievers, when  they  are  plunged  into  the  furnace  of  affliction  ;  af 
is  often  the  cafe  with  thern.  in  this  ftate  of  trial.  But  this  terror 
takes  hold  of  them  when  they  loofe  fight  of  the  promifes  ;  thit 

11 


3,5*         Univerfalifin  anfounds  and  Jrjrcys  itfitfi 

is  generally  if  net  always  the  cafe.  Let  a  believer  have  ati 
humble  hope  and  confidence,  that  God  is  about  to  afflict  him  \n 
tender  mercy,  and  his  terror  vanifhes  at  once.  Or  this  terror 
vaniihes  according  to  the  ftrength  of  his  hope  and  confidence  it* 
God.  Sec  Ifai.  xliiL  2.  3.  an  1  many  other  places. — Although 
the  believer  has,  generally.  Tome  fenfe  of  divine  power,  mercy,' 
and  faithfulnefs,  yet  he  cannot  always,  and  with  certainty,  apply 
the  promifes  particularly  to  himfelf.  '  Whereas,  Univerfalifta 
fpeak  ot  the  torments  of  hell  with  certain  v,  beyond  a  doubt,  that 
they  will  fit  every  one  of  the  damned  for  heaven.  So,  that  every 
one,  on  this  plan,  is  certain  that  all  the  pain  he  is  to  endure,  is 
the  only  thing  to  Bring  about  his  greateft  good.  Where  is  the 
terror,  in  this  cafe  ?  What  is  Nebuchadnezzar's  furnace,  allow-' 
fpg  that  the  man,  to  be  caft  into  it,  is  certain  of  coming  out  alive  ? 
and  certain  that  ail  the  pain  and  torture  he  endures,  while  in  thi.3 
furnace,  will  be  to  his  greateft  advantage  ?  Suppofe,  to  endure 
the  tortures  or  this  furnace  for  a  few  hours  or  even  days,  wer$ 
the  caufe  or  way,  tor  a  man  to  live  aftcrwaids  in  this  world  for- 
ever, and  in  peilect  health  and  full  tide  of  profperity  ;  would 
this  furnace  be  dreaded  ?  Would  triis  man  be  difpofed  to  avoid 
it  ?  But  let  this  be  as  it  may,  the  torments  of  hell,  in  this  flat- 
tering fcheme,  are  never  to  beufed  till  every  other  mean  has  fail* 
ed,  and  the  damned  are  certain  of  being  delivered  from  all  pain, 
the  moment  they  repent,  the  matter  being  left  wholly  at  their 
choice.  Hence,  no  objecton  can  He  ;  this  foothing  doctrine  cf 
Univcrfalifts  certainiy  does  ftrip  hell  of  all  its  terrors. 

Befides,  the  above  objection  fuppofes  the  f offerings  of  the  dam- 
ned to  be  tokens  of  God's  fatherly  pity  to  them,  and  in  the., 
fame  (^n(e  as  his  kind  corrections  to  believers,  in  this  world, 
Which  is  mailing  nr>  difference  between  the  righteous  and  the 
wicked,  aud  no  difference  between  the  curfe  and  the  bleffing. 
And  this  is  an  imppfitiort  upon  common  fenfe,  as  well  as  a  diretT^ 
denial  of  fcripture.     This  leads  to  remark, 

g.  Thefe  Untverfalifls  pretend  to  be  the  foremoft  in  extolling 
the  grace  of  God  ;   but  the  fact  is,  they  are  the  {lift  to  depreci- 
ate and  reduce  it  to  nothing  ;   fo^iev  do  in  holding  that  the  pains 
of  hell  are  necejTary,  as  well  as  effectual,  to  fubdue  and  bringto 
repentance  obuinate fipners.  Mr.  WTinchei'ter  fays, ■  Punifhment, 
c  to  a  certain  degree,  inflames  and  enrages,  in  a  mofl  amazing  man- 
;   but  continued  longer,  and  heavier,  produces  a   contrary 
'  effect — foftens,  humbles,  and  fubdue  s.'     *  Some   men   are  fa 
1  funk  in  fin  as  not  to  be  reformed,  by  any  means  in  this  life  ; 
.......  that  Opd  is  hot  able  to  fubdue  andj 

'  bring 


JPmverfaitfm  cenfounds  and  dejlroys  itfAf*  *** 

*  kring  down  the  proud  and  moft  rebellious,  in  another  Mate,  by 
means  that   may  be  ufed  effettually  there,   though  they  could 

*not  be  ufed  here.'*  Dr.  Chauncy  holds  to  the  fame,  we  have 
f^ent  and  may  fee  again  ;  fo  the  reft  of  thefe  writers  are  in  the 
fame  fentiment,  it  being  one  effential  thing  with  them.  But  what 
a  contemptible  idea  does  this  give  of  the  fulncfs  oi  divine  grace, 
and  of  the  agency  of  the  holy  Spirit  ?  Does  not  God  offer  to  rea- 
fon  with  the  chief  of  finners  ?  'Though  your  fins  be  as  fcsrlet, 

*  they  (hall  be  as  white  as  fnow  ;  though  they  be  red  like  crimfon, 

*  they  mail  be  as  wool.''!'  Is  not  the  holy  Spirit  able  to  break  the 
mofr  obdurate  heart,  &  to  take  away  the  heart  of  itone  ?  Are  not  all 
things  now  ready  r  Is  it  not  now  theaccepted  time  ?  No  ;  fay  Dr. 
Chauncv  8c  Mr.  IVinchefier.  Some  men  mull  wait  till  they  get  in- 
to hell :  Grace  is  not  fufficient  to  reach  every  cafe,  &  the  holy  Spirit 
cannot  renew  the  hearts  of  fomeofthe  moft  obltinate,  while  they  are 
in  this  prefeht  ftate.  ■  Some  men  are  Jo  Junk  in  Jin  as  notto  be 

*  reformed,  by  any  means  in  this  fife.' — A  direct  contradiction 
to  the  whole  drift  of  what  thefe  gentlemen  fay,  on  the  fulnefs  of 
the  atonement,  the  fufficiency  of  divine  grace,  and  the  efftdual 
working  o\  the  holy  Spirit.  And  Mr.  Winchefler  ipends  a 
number  of  pages,  or  a  whole  Ledure,  in  attempting  to  prove  that 
Cod  even  fubdued  and  fanclified  the  heart  oi  Nebuchadnezzar, 
ting  of  Babylon.^ 

Again,  what  right  have  they  to  fay, that*  punifnment,to  acer- 

*  tain  degree,  inflames  and  enrages  ;  but  continued  longer,  and 
'  heavier,  produces  a  contrary  effe&  ?'  Let  them  fhn  fhow  what 
degree  of  punifhment  is  beft  fuited  to  the  end.  Let  them  propor- 
tionate the  dWreci  of  punifhment,  fo  as  to  fuit  the  cafe  of  each 
individual.  Let  them  felecf.  one  from  all  the  men  of  the  earth, 
and  fhow  whether  God,  by  his  Spirit,  cannot  enlighten  him,  and 
fanftify  his  heart,  as  well  without  punifhment  as  with.  Or  let 
them  mow  whether  the  greateft  punifhment,  can  make  the  leaft 
Skeration  in  his  heart,  without  the  convincing  and  renewing 
power  of  the  holy  Spirit.  The  facl  appears  to  be  this  ;  that  U- 
hrverfalifls  have  invented  a  mere /carecrow  of  hell  torments,  as 
their  laft  refort,  to  rid  themfel  ves  ^jf  this  moft  humiliating  docfrine : 

*  God  hath  mercy,  on  whom  he  will  have  mercy,  and  whom  he 

*  will,  lie  hardeneth.{§ 

Inficad  of  a  place  of  mifery,  in  the  next  world,  they  might  as 
well  have  invented  a  place  of  happinefs,  as  befl  fuited  to  give  re- 
pentance, and  fit  finners  for  heaven.  On  fuppofuion  there  is 
anoiber  ftate  of  probation,  or  one  after  death,  there  is  as  much  evi- 
dence to  believe,  trom  what  we  find  in  fcripture,  that  this  is  a  itate  o<; 

high 

*  &$to£UCSt  P.  i $7,  i5«.  t  liai.  1. 18-  JSe«inhi*I.  Vol.  of  I. ;  fares.  &  Rom.  q.  it. 


i$2  Unioerfaiifm  confounds  and  dejtroys  iift 

high  profperity  &  happinefs,  as  there  is  to  believe  it  is  a  ftate  of  great 
inifery.  Allowing  what  is  faid  about  the  happy  ?nillennium,  and,  in 
the  end,  there  will  be  far  more  of  mankind  prepared  and.  made  meet 
fubj eels  for  heaven,  under  gentle  means,  than  there  will  by  fore  af- 
flictions and  judgments.  Thefe  gentlemen  often  object  againfl 
preaching  up  terror,  and  urge  that  it  is  the goodntfs  of  God 
which  Uadeth  to  repentance.  Then  why  not  a  ftate  of  happu 
nefs,  inftead  of  mifery,  as  a  ftate  of  probation  yet  to  come  ?  The 
truth  is,  God  has  abfolute  pov7er  over  the  hearts  of  men  ;  as  the 
potter  over  his  clay,  to  make  one  veflel  to  honour,  and  another  to 
diflionour„  So  God  has  a  valt  variety  in  the  courfe  of  his  pro- 
vidence, that  he  might  declare  his  own  divine  f  ulnefs — his  ha- 
tred to  iniquity,  his  love  to  righteoufnefs,  and  love  to  the  happi- 
nefs of  his  creatures.  And,  as  to  what  we  may  expect,  in  the 
next  world,  our  only  way  is  to  keep  clpfe  to  revelation.  Here 
v/c  find  no  intimation  of  a  ftate  of  trial,  or  probation,  after  death, 
but  every  thing  to  the  contrary. 

4.  Thefe  writers  appear  to  make  fin  i'tfelf  merit  heaven  and 
happinefs.  After  all  they  fay  of  the  evil  and  ill  defert  of  fin,  they, 
appear  to  make  it  more  meritorious,  in  the  final  ifiue,  than  even 
the  righteoufnefs  of  Chrift.  Sin,  they  allow. at  once,  merits  the. 
damnation  of  hell.  And  this  is  certain,  in  their  fcheme5  to  hum- 
ble and  fubdue  the  damned  ;  and  certain  to  carry  them  to  hea- 
ven. Now,  in  this  cafe,  there  is  no  fuch  thing  as  grace  to  the 
damned.  It  is  wholly  their  own  merit,  on  the  rules  of  ftritr.  juf* 
tice,  the  divine  law  taking  its  courfe  upon  them.  The  wick- 
ed deferve  or  merit,  in  their  own  perfons,  by  their  own  fins,  the 
damnation  of  hell.  This  is  a  purging  fire,  fuited  to  fit  them  for 
heaven.  This  purging  fire  is  certain  to  prepare  all  the  damned 
for  heaven,  and  carry  them  there.  If,  therefore,  fmners,  by  their 
fins,  merit  the  means,  they  merit  the  end.  If  they  merit  that 
which  is  infallible  and  certain  to  fit  them  for  heaven,  and  put 
them  into  eternal  poffefTion  of  heaven,  they  of  courfe  merit  hea- 
ven itfelf.  Here  we  have  the  real  language  of  univerfalifm. 
Again,  fuch  as  perfevere  in  fin  till  they  die,  this  fcheme  makes 
thetn  merit  that,  by  their  fin,  wnich  the  death  of  Chriit  docs  not 
merit.  They  merit  thofe  means  which, are  effectual  and  certain 
to  fit  them  for  heaven  ;  when  all  the  means,  purchafed  by  the 
doath  of  Chrift,  totally  fail  of  this  end. 

Dr.  Chauncy  denies  the  infinite  evil  of  fin,  or  that  fin  deferves 
endlefs  punifhment.  It  would  beunjuM  for  God  to  punifli  a  crea- 
t'ire  eternally,  for  the  fin  he  commits  in  time  :  *  A  reflection,'  he 
iiys,  *  on  the  infinite  juftice  as  well  as  goodnefs  of  God.'*    But 

he 
*  p.  gto. 


Univerfalifm  confounds  and  defiroys  iff  elf.         l$% 

he  makes  fin  merit  that  which  will  infallibly  bring  about  endlefs 
happinefs.     Sin  merits,  he  fays  *  That  purging  fire,  that  good 

*  and  wholfome  difcpline,  fo  much  to  the  profit,  or  advantage, 

*  of  the  fufferers  tktmftlves**  And  the  only  fure  and  neclfa- 
ry  mean  to  efTecl  their  endlefs  good  or  happinefs.  The  Do&or 
and  his  difciples  are  not  alone  inthisblafphemousfentiment.  All 
the  wicked  of  earth  and  hell  join  with  them  in  it,  whenever  they 
fpeak  the  language  of  their  hearts, 

It  will  here  be  objected,  that  the  fcheme  which  embraces  end- 
lefs punifhment  is  embarraffed  in  the  fame  manner.  It  fuppo- 
fes  that  believers,  by  their  fins,  merit  their  heavenly  Father's 
frowns  or  corrections,  Thefe  corrections  are  the  means  of,  and 
have  a  direcl  tendency  to,  their  eternal  good.  Therefore,  believ- 
ers merit  that,  by  their  fins,  which  is  the  mean  of  their  eternal 
good,  and  has  a  direcl:  tendency  to  it. 

Anfwer,  (1.)  It  is  denied  that  fin  merits  that  which  is  the  mean 
of  doing  good,  or  that  which  has  the  leaft  tendency  to  do  good,  to 
him  who  commits  the  fin.    Sin  ever  merits  evil,  nothing  but  evil,  & 
nothing  but  what  tends  to  do  evil ;  that  is,  to  the  perfon  guilty 
of  fin.     Otherwife  fin  is  not  fin.     (2.)  The  fins  of  believers  God 
iorgiveS.     And,  as  an  aft:  of  grace,  having  regard  to  the  merits 
of  Chrift,  he  makes  their  corrections  or  afflictions  work  for  their 
eternal  good.     In  this  cafe,  as  an  a6t  of  grace,  out  of  refpe&  to 
no  other  but  the  merits  of  Chrift.     God  deals  with  fuch   as  are- 
united  to  Chrift  by  faith,  dire&ly  contrary  to  what  they  merit  by 
their  fins.     So  that,  whatever  is  made  the  mean,  or  the  occafion 
of  good  to  believers,  it  is  not  made  fo  on  account  of  the  merit  of 
fin. — We  have  here  the  wide  difference  between  the  two  fchemes. 
The  fcheme  that  embraces  endltfs  punifhment  fuppofes  that  it  is 
all  of  grace,  inftead  of  debt.     Or  that  God  conftantly  treats  be- 
lievers, infinitely  better  than  what  they  deferve  :  That  God  is  un- 
der no  kind  of  obligation,  from  any  merit  of  theirs,  to  make  their 
temporal  afflictions  ifluein  their  higheft  good.    It  is  of  the  Lord'* 
mercies  that  they  are  not  confumed — made  eternally   miferable. 
But  the  fcheme  of  univerfal  jaivation   fuppofes  that  God   is 
bound  byjuftice,  to  try  all  gentle  means  before  he  fends  finners 
to  hell.     And  bound  byjuftice  to  fuit  the  torments  of  hell  for  the 
feeft  good  of  the  damned.     *  Punifhment,  without  having  the  re- 
•  formation  of  rebels  for  its  end,  is   unworthy  of  the  being  we 
'  adore. 't     God  can  juftly  do  no  other  than,   either  by  gentle 
means,  or  fevere  punifhment,  or  fome  other  way,  bring  all   men 
to  repentance,  and  make  them  forever  happy.     What  i*  moft  ab- 
furd  and  blafphemous,  this  fcheme  fuppofes  that  all  men  merit  thic 

U  by 

*  P.  3*4)  |*£.  t  WiadwfWi  Dialogues.  P.  jv 


154  Vnivtrfalifm  anfiunds  and  dtjtriys  iififf. 

ky  their  fin*.     Even  fh-  fins  of  finful  men  bind  the   Almighty^ 
by  the  rules  of  juftice.  to  do  all  ihis  good  for  them.     Hence, 

5.  This  fcheme  argues  that  fin  is  not  a  moral  evil.  Wheri 
divine  juftice  has  no  demand-,  there  it  no  injury  done  to  divine 
juftice.  And  where  no  injury  is  done  to  divine  juftice,  there  is 
no  moral  evil  done.  And  if  divine  juftice  hai  not  a  right  to  take 
hold  of,  and  inflict,  punifhment  upon  the  creature,  whether  this 
punifhment  does  him  good,  or  not ;  then  this  creature  owes  noth- 
ing to  divine  juftice  ;  then  divine  juftice  has  no  demand  upon 
him.  Or  it  God  is  obliged,  in  juftice  to  fuit  all  the  punifhment  he 
inilicr*  on  fr.iners  to  their  good  ;  Co  as  to  make  their  punifhment, 
on  the  whole,  a  good,  inftead  of  an  evil  ;  then  certainly  they  owe 
God  nothing,  but  God  juftly  owes  them.  Divine  juftice,  in  this 
cafe,  ftands  indebted  to  (inner*,  inftead  of  fmners  being  indebt- 
ed to  divine  juftice.  Therefore,  divine  juftice  has  no  demand 
on  (inner*  :  therefore,  {inner*  have  done  no  injury  to  divine 
juftice,  by  their  fins  :  therefore,  their  fins  are  not  of  the  nature 
of  moral  evil.  And  if  God  is  bound,  in  juftice,  and  as  the 
laft  mean,  to  adminifter  to  finners,  for  their  fins,  that  good  and 
wholfume  difcipline,  th&l  purging  fire,  to  prepare  them  for,  and 
actually  take  them  to  heaven  ;  it  is  plain  at  firft  view  that  their 
fins  arc  moral  virtue*,  inftead  of  moral  evils.  Their  fins  merit 
that  certain,  infallible  mean  which  puts  them  into  poftcfli  >n  of 
cndlefs  good.  On  this  ground,  or  allowing  this  to  be  tiue,  lift 
mull  be  a  moral  virtue,  inftead  of  a  moral  evil* 

Dr.  Chauncy  and  the  others  with  him  cannot^  make  out  theif 
fcheme,  only  by  arguing  that  fin  carries  with  it  no  ill  defert :  or 
that  fin  merits  good  in  lieu  of  evil.  Let  it  be  granted  that  Cm  is 
an  evil,  that  (inner*  deferve  evil,  and  nothing  but  evil,  and  their 
fcheme  muft  be  given  up  at  once.  For,  in  this  cafe,  if  God  deals 
with  the  damned  according  to  their  defert,  as  fcripture  allures 
us  he  does,  and  as  the  Doclor  himfelf  grants  ;  then  the  punifh- 
ment God  inflicts  upon  the  damned,  inftead  of  reforming  therm 
and  railing  them  up  to  happinefs,  only  finks  them  lower  in  mifery. 

6.  We  will  fee  one  more  of  Dr.  Chauncy's  inconfiftencies. 
c  Such  exertions  of  the  Deity,'  he  fays,  •  as  (hall  be  certainly 
1  ejjfeclual  to  reft  rain  them  (free  agents)  from  perverting  their 
4  facilities,  look  like  a  moral  impojfibiliiy,  or  a  method  of  conduct* 
*  ing  towards  free  agent*,  which  is  unfit,  in  the  reafonof  things, 
'  as  not  being  fuited  to  the  nature  of  fuch  kind  of  beings.'*  He 
confident  it  as  *  inconjljte'nt  with  the  powers  be/lowed  on  free 
'  agents,  if,  by  any  extrinfic  power,  their  faculties  are  unavoida- 
-  Wly  put  into  exercife  in  *ne  urlairt  way  only/     He  afks,  *  If 

•  motive* 
*  MeiU9.  */ the  Dtity,  n.  a  15. 


Ukiverftljfm  ctvfounds  and  dejfroys  ihftlf.  %£} 

•  motive*  in  all  cafci  be  fet  in  fuch  a  ftrong  and  powerful  light, 

•  as  that  no  wrong  choice  could  be  made — how  could   fuch  a 

•  method  of  operation  ^confiit  with  the  proper  power*  of  free 

•  agents  ?  It  does  not  appear  to  the  human  mind,  a  thing  fit,  that 
f  they  (free  agents)  fhoiild  be  thu*  inefifiibly  guided  by  anye*. 
'  trinfic  power,  though  it  were  even  divine.'* 

The  Doctor's  object  i*  to  deny  what  is  called  "efficacious  of 
irre/ifi.ible  grace.  He  argues  that  men  cannot,  confidently 
with  their  liberty,  '  be  irrefifhbly  guided,  in  one   certain   way 

•  only,  by  any  cxtrinjic  power,  or  any  power  out  of  themftlves, 

•  though  it  were  even  divine,9  And  that  God  cannot  *  fet  mo- 
-  tives  before  men,  in  fuch  a  powerful  light,'  and  {o  afford  the  a- 
jency  of  nis  holy  Spirit,  as  certainly  to  reftrain  them  from  per- 
verting their  faculties  and  make  them  true  penitents,  without 
sleitroying  their  free  agency.  Neither  can  God  pofitively  pre- 
determine that  men  fball  hereafter  be  holy,  or  turn  from  fin  to  ho- 
linefs,  without  predeterminingthem  to  be  mere  machine*.  From 
the  above  quotations,  this  is  evidently  Dr.  C's  (entiment.  Yet 
he  ha*  written  the  whole  of  his  book  to  make  us  believe,  God  has 
pofitively  predetermined  all  men  for  heaven,  and  that  the  tor- 
ments o!  hell  will  certainly  and  irrefifhbly  fit  the  damned  for 
fceaven. 

To  this  inconfiftency  Dr.  Edwards  replies  :  '  Nor  was  it 
t  through  inattention,  that   Doctor   Chauncy   held  an  extrinfic 

•  caufe  certainly  operating  on  the  minds  of  men.   It  is  a  doctrine 

•  elFential  and  important  in  his  fcheme,  that  all  the   damned  wiil 

•  be  finally  and  certainly  brought  to  repentance,  and  brought  to 

•  repentance  bv  the  torment*  of  hell   too,     Are   not  thcie  tor- 

•  ments  a  caufe  extrinfic  to  the  human  will  ?  If  that  caufe  b« 

•  certainly  effectual  to  lead  the  damned  to  repentance,  what,  ori 

•  the  Doctor's  plan,  becomes  of  their  moral  agency  ?  It  that  caufe 

•  be  not  certainly  effe6tual  to  lead  them  all  to  repentance  ;  it  is 

•  not  certain  that  all  men  will  be  faved. — So  that  on  the  plan  of 

•  the  Doctor's  book,  either  his  grand  doctrine  of"  the  final  falva- 

•  tion  of  all  men,  by  a  difciplinary  punifhment,  mu{t.  be  given 

•  up,  or  it  muff  be  fupoofed,  that  all,  who  are  in  that  way  faved, 

•  are  diverted  of  their  mora!  agency  and  are  reduced  to  mere  ma- 
1  chines. '+ 

*  Upon  Dr.  C's  pian  of  liberty,  there  not  only  is  not,  and 
'  cannot  be,  any  certainty,  that  tf//men  will  be  faved  ;  but  there 

•  is  not,  and  cannot  be,  any  certainty  that  any  $ne  man  will  be 
■  faved.  The  Divine  Being  himfell  cannot  make  it  certain, 
J  without  deilroying'  moral  agency.     Not  any  of  the  promifes  oi 

•  the 


1$q         Vniverjalifm  confounds  and  dejlreys  iifelf. 

'  the  gofpel  give  us  afTurance  of  the  falvation  of  any  man  :  nor 
'  is  it  in  the  power  of  God  to  give  a  promife  of  falvation  which 
"  fhall  enfure  the  event,  fo  long  as  men  remain  moral  agents.'* 
For  to  make  the  event  certain  and  fixed,  as  Qr.  C.  fays,  deflroy* 
moral  agency  ;  therefore,  the  event  mult  be  wholly  uncertain, 
to  be  confident  with  the  free  agency  of  men. 

*  On  the  fame  hypothecs  concerning  liberty,  even  though  all 

*  men  were  delivered  from  hell  and  admitted  to  heaven,  there 
4  would  be  no  certainty  that  they  would  continue  there-  They 
6  would  be  conflantly  liable  to  fin  anew,  and  bring  on  themfelves 

*  a  fecond  damnation.  To  deny  this,  would  be,  to  allow  that 
'  their  faculties  might  confidently  with  moral  agency,  be  cer- 

*  tamly  and  fixedly  inclined  to  *  exercife  themfelves  in  oneway 
c«  only."t 

Bifhop  Newton,  on  whom  Dr.  Chauncy  very  much  depends, 
is  fo  honeft  at  to  acknowledge,  If  all  men  were  delivered  from 
hell  and  admitted  to  heaven,  there  would  be  no  certainty  of  their 
continuing  there.  He  again  contradicts  this,  by  afferting  the  fi- 
nal, eternal  falvation  of  all  men.  The  Bifhop  fays,  '  This  life 
6  is  indeed  a  ftate  of  trial,  but  not  a  trial  to  fix  our  fate  forever, 

*  without  any  pofiibility  of  changing  for  better  or  for  worfe,  in 
4  the  world  to  come.  For  if  the  righteous  can  be  but  righteous, 
4  and  the  wicked  can  be  but  wicked,  and  cannot  aft  otherwife  ; 

*  there  is  an  utter  end  of  all  freedom  of  will  and  morality  of  ac- 

*  tion.  Their  virtue  ceafes  to  be  virtue,  and  their  fin  is  no  loi*g- 

*  er  fjn.' «  The  fcripture  allures  us,  that  in  the  next  life  men 

*  will  be  made  (Luke   xx.   36)   equal  unto  the  angels  ;    but 

*  angels,  we  know,  Lave  apofiatized  and  fallen  ;  and  why  may 

-  not  men,  even  when  made  equal  unto  the  angels  ? If  righ- 

'  teoufnefs  mould  degenerate  and  become  wickednefs  ;  or  if 
8  wickednefs  mould  amend  and  become  righteoufnefs  ;  the  ta- 
1  bles  would  then  be  turned,  and  with  the  change  of  their  nature, 

*  their  Mate  and  condition  would  be  changed  too."f  The  Biih- 
op  is  here  confident,  as  to  the  uncertain  flate,  and  liablenefs  to 
change,  in  the  next  world.  For,  on  his  plan  of  liberty,  could 
men  be  fixed  in  one  certain  ftate,  either  of  fin  or  holinefs,  there 
would  then  be  *  an  utter  end  of  all  freedom  of  will  and  morality 
c  of  aft  ion,'  a*  to  them. 

Now  let  us  fee  the  contradiftion.  ■  It  is  impofiible'  he  fays, 
'  for  any  creature  to  live  in  eternal  torments — If  nothing  elfe, 
1  yet  his  own  fenfations  and  feelings  muft  bring  him  onetime  or 

*  other  to  an  acknowledgement  of  his  fin  and  of  his  duty.* — '  The 

*  fire  mujl  in  time  purge  away  and  con  fume  the  drofs  and  leave 

"  only 

•  ?.  ?,«*.     t  Ibid.      %  H'u  works,  quoted  by  Ed.  againf.  C.  p.  2$.J,  245. 


Univerfalifm  confounds  and  dejtroys  itfelf.  15J 

i  only  the  gold  behind.     No  creature  can  be  fo  totally  depraved 

*  and  abandoned,  as  to  hold  out  under  the  molt  exquifue  tor- 

*  tures,  obftinate  and  obdurate  to  all  eternity. In  fhort,  if 

*  they  have  any  fenfe  or  feeling,  any  reafon  or  underftanding, 

*  any  choice  or  tree  will,  they  mujl  one  time  or  other,  {boner  or 

*  later,  be  brought  to  repentance.'— ~i  Tortures  upon  tortures, 
'  tortures  without  end,  no  creature  of  the  lead  fenfe  of  feeling 

*  can  Jupport ;  but  mujl  all  be  brought  to  fubmijfion  at  lalt : 

6  and  they  had  much  better  make  a  virtue  of  neceffiiy.'* The 

Bifhop  might  as  well  fay,  Pages  upon  pages,  volumes  upon  vol- 
umes, volumes  without  end,  when  made  up  of  contradictions, 
can  exhibit  no  light  to  the  rational  mind. 

'And  how  mocking  are  the  above  contradictions  ? — »?  The  fire 

*  mufl  in  time  purge  away  and  confume  the  drofs  and  leave  only 

*  the  gold  behind  :'  or  hell  torments  muft  neceffarily  bring  all 
the  damned  to  repentance,  and  fix  them  in  an^eternal,  unalterable 
Jtate  of  holinefs  and  happinefs.  At  the  fame  time,  when  they 
mail  arrive  to  heaven,  and  '  be  made  equal  unto  the  angels,  they 
'  may  then  apoftatize' '  righteoufnefs  may  degenerate  and 

*  become  wickednefs.'  Again,  •  If  the  righteous  can  be  but 
f  righteous,  and  cannot  a£t  otherwife  ;  there  is  an  utter  end  of 
'  all  freedom  of  will  and  morality  of  action.  Their  virtue  (by 
4  becoming  neceflary  virtue)  ceafes  to  be  virtue.'  At  the  fame 
time,  the  damned,  in  hell,  '  had  much  better  make  a  virtue  of 

*  neceflity.'  v 

7.  Jofeph  Young,  M.  D,  an  univerfalift  writer,  fpends  3 
jiumber  of  pages  in  reprobating  the  doctrine  of  the  divine  de. 
crees,  as  held  by  Calvinifts  ;  and  would  have  us  believe  that 
this  doctrine  ftri'ps  fi nncrs  of  all  blame,  and  of  courfe  puts  an 
end  to  ail  virtue  and  vice.  He  then  pofitively  afTerts  the  fame 
doctrine.  *  As  the  future  falvation  of  mankind,5  fays  he,  '  de- 
1  pends  entirely  on  the  benevolence,  wifdom  and  power  of  God, 

*  they  are  in  fafe  hands  :  his  infinite  benevolence  infpired  hint 
'  to  create  them  ;  his  infinite  wifdom  laid  the  plan  for  their  re- 

*  demption  :  and  his  infinite  power  muft,  and  will  accomplimaU 
'  that  he  has  planned  ;  although  earth  and  hell  fhould  arife  in  op- 

*  poation  againft  him.'t  The  powers  of  earth  and  hell,  being 
thus  controuled,  muft  be  entirely  dependent  on  God.  Therefore 
all  things,  as  well  as  the  *  future  falvation  of  mankind,'  are  thu* 
dependent.  This  argues  that  infinite  wifdom  muft  foreknow, 
and  infinite  power  and  benevolence  muft  predetermine,  all  thing! 
that  come  to  pafs.  This  writer  then  eftablifties  the  fame  doc- 
trine, which  he  fo  zealoufly  oppofes. 

Again, 
*  Ibid,  p.  145.  f  Yeung'j  Utters,  p.  vii. 


ijjS  Univerfalifm  confounds  and  defiroys  itfelf. 

Again,  he  fays,  •  Calvin,'  and  all,  who  hold  toendlefs  punifo- 
ifliment,   ■  attribute  to  the  Deity,   acts  of  cruelty,  that  would 

■  fcandalize  and  blacken  the  character  of  a  Nero  or  an  Herod  !'* 
But  he  fays  himfelf,  fpeaking  of  the  [pints  in  pnf*n>  i  Pet, 
iii.  19,  *  Thefe  poor  miferable  beings  had  remained  captives  ant! 
'  clof'e  prifoners  in  the  pit,  wherein  is  no  water,  near  two   thou. 

*  fand  four  hundred  years,  when  the    faviour  entered  the  dreary 

■  manfions  of  mifery  and  woe,  and  preached  to  them  the  gofpel.'f 
Doubtlefs  this  writer  will  grant,  this  long  ftate  '  of  mifery  and 

*  woe'  to  hare  been  inflicted  by  the  Deity  himfelf.  But  did 
ever  *  a  Nero  or  an  Herod,  inflict  a  longer  or  more  painful  mif- 
ery on  any  of  mankind  ?  The  truth  of  the  cafe  is,  a  Nero  or  an 
Herod  punifhed  men  from  wanton  pride  or  vain  humour,  without 
regarding  the  public  good.  Whereas  God  ever  regards  the  pub- 
lic good.  From  this  motive,  and  when  men  defer ve  it,  whether 
God  punifhes  them  2400  years,  or  to  eternity,  it  is  fo  far  fro: 
being  cruelty  in  him,  that  it  is  perfect  benevolence.  But  thi 
writer  will  not  grant  his  2400  years  of  mifery  and  woe,  to  hav< 
been  defigned  efpecially  for  the  public  good,  and  that  the  publh 
good  required  it.  This  would  be  giving  up  his  whole  fcheme., 
ind  acknowledging  vindi&ivc  'punifhment.  Of  courfe,  thai 
God,  to  vindicate  his  honour  and  the  general  good,  may  punith 
the  damned  without  end,  as  well  as  2400  years.  Neither  can  he 
plead  that  thefe  miferable  prifoners  are  better  'fitted  for  heaven, 
or  have  a  greater  reward,  than  thofc  who  go  direclly  from  this 
world  to  heaven.  All  Univerfalifts,  in  the  fcheme  of  fome  fu- 
turc  punifhment,  hold  that  t\\?faithjult  who  go  directly  to  heav- 
en, have  a  greater  reward  than  fuch  as  are  firft  fent  to  hell.  And 
(hall  we  queftion  the  fullnefs  of  Chrift,  or  that  his  grace  is  noi 

ient  to  make  one  faithful,  in  this  world,  as  weH  as  an$ih* 
er  ? 

Thefe  S400  years,  therefore,  '  of  mifery  and  wee,'  are  totally 
loft.  It  anfwerl  no  valuable  end  to  thofe  who  fuffer  it.  Or, 
through  the  boundlefs  mercy  of  C  hrift,  they  might  have  been  fitted, 
even  better  fitted  for  heaven,  in  this  world  ;  alfo  wholly  efcaped 
this  mifery.  Neither  does  it  ferve  as  a  mean  to  vindicate  the 
glory  of  God,  and  advance  the  general  good.  Therefore,  as  this 
writer  argues,  to  anfwer  no  valuable  purpofe,  or,  in  this  needlefs 
manner,  God  confines,  clofely  confines  thefe  miferable  captives, 
fe  dreary  manfions  of  woe  ;  and  for  this  long  period  of 
time.  The  queftion  now  is,  whether  the  writer  himfelf  does  not 
{  attribute  to  the  Deity  that  which  would  fcandalize  and  blacke* 
character  of  a  Nero  or  an  Kerod  !' 

Perhaps 
*  P.  rift  -r  P.  S4,  *$. 


I 


Vniverfa'ifm  tsnfounds  and  defirsys  itfcff.         i$f 

?erhaps  Jofeph  Young,  M.  D.  will  grant  that  God  foreordain- 
ed thefe  2400  years  oi'mifery  and  woe.  Otherwife  how  could  it 
take  place,  i.  c.  it'  God  did  not  foreordain  it  ?  Or  mould  he  deny 
divine  foreordi  nation,  as  to  this  event,  it  would  be  equally  againft 
his  fchemc.  For  then  he  mull  grant  that  fatan,  in  this  inltance, 
gets  the  better  of  Chrift.  Or  fhould  he  grant  that  God  certainly 
oreknew  this  events  it  would  be  equally  again!!  him  ;  or  fhould 
he  deny  that  God  certainly  foreknew  it,  it  would  be  equally  a- 
gainft  him.*  But  when  Chrift  comes  to  preach  the  gofpel  to  thefe 
miferable  captives,  he  miifl  gr--nt,  for  them  to  be  delivered  from 
thefe  dreary  manfions,  *  their  faculties  muft  unavoidably  be  put: 

*  into  exercife  in  one  en  tain  way  only  ;  they  had  much  better 

*  then  make  a  virtue  of  ::ccrJptyS  Which  necflifcy  puts  an  end 
to  all  virtue  and  vice. 

8.  UniverfaliMs  make  ufe  of  this  text,    1   Vet.   iii,    iS,    19, 

•  Chrift  alfo  hath  once  fufTered  for  fins, — being  put  to  death  in 
'  the  flefh,  but  quickened  by  the  Spirit.  By  which  alfo  he  went 
•and  preached  to  the  fpirits  in  prifon.3  From  this  they  con- 
clude that  Chrift,  immediately  after  his  crucifixion,  v/ent  among 
the  damned,  and  there  preached  to  them  the  way  of  falvation  * 
foto  bring  them  to  repentance  and  take  them  out  of  their  prifon. 

"But  this  conclufion  or  opinion  cannot  fland.  For,  (1.)  It  is  a 
contradifclion  to  C brill's  words,  John  iii.  4.  '  I  mull  work  the 
6  works  of  him  that  fent  me  ;   while   it    is  day,    the  night  com- 

•  eth,  when  no  man  can  work.'  Implying  that  all  his  works  of 
preaching  to  finners,  and  doing  miracles  upon  them,  mud  bedone 
before  his  death.  Or  when  the  night,  or  death  mould  come  to 
him,  he  could  no  more  work  thefe  works;  that  is,  immediately, 
or  in  his  own  perfon,  or  as  God  manifeft  in  the  flefh.  So,  after 
death,  119  man  can  work  any  work  which  (hall  turn  to  his  fal- 
vation. The  fame  as  in  Eccl.  ix.  10.  ■  Whatsoever,  thy  hand 
'  findeth  to  do,  do  it  with  thy  might ;   for  there  is  no  work,  nor 

•  device,  nor  knowledge,  nor  wifdoxri,  in  the  grave  whether  we 

*  are  going.'  It  is  in  vain,  therefore,  to  talk  of  the  repentance 
of  the  damned.  (2.)  If  the  damned  repent  when  Chrift  goes  a- 
mong  them,  why  are  they  previoufly  tormented,  and  to  their  full 
deferts  ?  And  how  are  the  torments  of  hell  the  laft  and  only 
mean  to  make  them  penitent  ?  This  is  left  for  Dr.  Chauncy  or 
his  difciples  to  anfwer.  But,  (3.)  If  the  damned  repent  at  the 
preaching  of  Chrift,  before  the  day  of  judgment,  how  will  thef 
then  be  judged  and  rewarded  according  to  their  deeds,  done  in 
the  body  ?  (4.)  Univerfaliiii  have  overlooked  the  plain  fenfe  of 

the 

*  In  p.  15.  he  fpeakg  upAnHftrtinow/edge  in  th«  the  hmc  ftafen  k*  i«e*  »j*i.»f 
fiteirdinstit    ,  aid  htloU  t#  i»fi»ite  -vfiiirm. 


iGo  Vnivtrjalijm  confounds  and  dcjtroys  itjtlf, 

the  above  words  :  ■  Being  put  to  death  in  the  flefh,  but  quick- 

*  ened  by  the  Spirit  :  By  which  he  went  and  preached,'  &c. 
That  is,  by  which  Spirit  he  went  and  preached  to  the  fpirits  in 
prifon.  The  only  queftion  then  is,  when  Chrifl,  by  the  holy 
Spirit,  preached  to  thefe  prifoners  ?  And  the  anfwer  is  given  iri 
the  fame  connection;  verfe  20.  *  When  once  the  longfuffering 

*  of  God  waited  in  the  days  of  Noah,  while  the  ark  was  aprepar- 

*  ing.'  The  finners  of  the  old  world,  therefore,  who,  once  def- 
t>ifed  their  day  of  grace,  and  the  preaching  of  right  coufnefs  by 
Noah,  are  now  in  the  prifon  of  hell  ;  refervcd  for  the  judgment 
oi  the  great  day,  then  to  be  rewarded  accordingto  theirevil  deeds, 
A  mcdl  folemn  warning  to  Univerfalifts,  inftead  of  giving  the 
leafl  colour  to  their  falfe  fchcrae. 

1  am,  8rc. 


END  OF  PART  ll 


Univerfalifm  confounds  and  dejtroys  iifelf 

Sec. 


PART      III. 

The  natural  and  proper  meaning  of  everlafting,  eternal,  forever, 
forever  and,  ever,  and  the  original  words  from  which  thefe  are 
tranflated,  mown  to  be  endlefs  duration.  Alfo,  objections 
confidered. 


LETTER    L 

Shewing  the  common  ufe  of  thefe  words,  and  their  nectffary 
ufe  and  import  in  Scripture* 

My  dear  Friend, 

EVERY  one  muift  grant  the  importance  of  underftanding  the 
true  meaning  of  thefe  words.  Hence,  the  following  things, 

I.  Everlafting,  eternal,  forever,  forevermore,  forever  and  ever, 
are  fynonimous  terms  ;  having  one  meaning;  and  all  derived 
from  the  word  eternity.  Likewife,  in  the  original  Greek,  there 
are  feveral  derivatives  from  the  root  or  noun,  which,  into  our 
language,  is  translated  eternity.  This  will  hereafter  require  par- 
ticular attention. 

II.  Thefe  words,  as  well  as  all  others  that  give  an  unlimited 
idea,  are  often  ufed  in  the  limited  fenfe,  by  way  of  figure  or  met- 
aphor. Of  an  earthly  monarch,  of  a  mere  man,  we  fay,  His 
horfes  and  troops  are  innumerable,  his  ftrength  or  power  is  infi-* 

riite.     So  of  ancient  No, • '  Ethiopia  and  Egypt  were  her 

'  ftrength,  and  it  was  infinite.'  Nah.  iii.  9.  So  we  fay,  The  eter- 
Eal  hills,  the  everlafling  mountains.  Thefe  are  bold  linking  fig- 
ures, to  fet  forth  the  ftrength  of  fuch  a  monarch,  compared  to  o- 
ther  earthly  powers  ;  and  the  duration  of  the  hills  and  mountains, 
compared  to  other  things.  But  this  figurative  ufe  of  infinite  and 
eternal  does  not  alter  their  literal  meaning,  when  they  are  ufed 
in  their  proper  and  literal  fenfe.  If  it  did,  there  would  be  an  end 
to  the  meaning  of  all  words. 

III.  When  words  are  figuratively  ufed,  the  figure  muft  be  well 
underitood,  or  it  muft  come  within  the  reach  of  our  fenfes.  Thus 

W  the 


y5z         UnivtrJ&liJm  cenfsunds  and  dtjlrtys  itfeff. 

the  hills  and  mountains  are  objccls  of  fight,  and  we  fee  them  every 
year  warning  down  into  the  vallies.  And  we  know  from  fcnp*. 
lure  they  will  come  to  an  end.  So  the  ftrength  of  N<\  we  arc 
allured  was  not  ftriclly  infinite.  As  thefe  things  come  within 
the  reach  of  our  fenfes,  being  well  underflood^tjjere  is  no  room 
for  miftake.  We  at  once  fee  the  figurative  ufe  of  thefe  unlim- 
ited terms,  when  applied  to  them.  But,  when  talking  about 
things  of  the  invifible  and  eternal  world,  words  muff  then  be  ufei 
in  their  literal  fenfe.  We  know  nothingof  invifible  things,  on- 
ly as  we  are  informed  by  words,  or  by  Revelation.  Which  o- 
bliges  us,  in  this  cafe,  to  take  the  fenfe  of  words,  not  by  a  figure 
or  metaphor,  but  in  their  natural,  proper  meaning.  That  is,  if 
an  invifible  objefci  or  being  is  called  infinite,  boundlefs,or  eter- 
nal, we  are  obliged  to  take  thefe  words,  (o  defcribing  his  attributes, 
in  their  literal  fenfe,  according  to  their  natural  import.  The  rea- 
fon  for  this  is  plain,  we  have  no  way  to  learn  the  attributes  of  in- 
vifible objects,  only  as  they  are  revealed.  Suppofe,  for  indance, 
angels  or  devils  were  in  fcripture  called  infinite,  in  power  or  wif- 
dom  ;  we  mould  be  compelled  to  confider  them  as  fuch,  unlefs 
we  had  fpecial  information  to  the  contrary.  And,  for  objects  of 
the  invifible  world  to  be  called,  in  one  place  of  fcripture,  infi- 
nite, boundiefs,  and  eternal  ;  in  another,  finite,  limited,  <\nd  tem* 
poral ;  this  would  make  nothing  but  confufion.  The  reafon  is, 
becaufe  thefe  objects  lie  wholly  out  of  our  fight,  and  we  cannot 
learn  their  nature  and  qualities  except  by  words  of  fcripture. 
In  this  inffance,  therefore,  we  fh'ould  not  know  when  to  take  the 
words  ftricily,  or  when  by  way  of  metaphor.  Whereas, mouru 
tains,  hills,  armies,  nations,  monaichs,  and  other  things  of  this 
■world,  being  objects  well  known  without  revelation,  unlimited 
terms  may  be  applied  to  them,  without  any  danger  of  miftake  : 
the  figurative  ufe  of  thefe  terms,  fo  applied,  being  plain  at  firli 
view. 

IV.  It  appears  that  thefe  words,  everlafling,  eternal,  &c.  may 
be,  and  often  are  in  fcripture,  ufed  in  a  two  fold  fenfe,  both  tem- 
poral and  eternal.  They  are  applied  to  fhadows  or  types ;  which 
lhadows  or  types,  in  themfelves  confideied,  fade  away  or  come  to 
an  end.  But  thefe  fading  things,  thefe  fhadows  that  periih,  con- 
tain, wrapt  up  in  them,  things  that  do  not  fade  away,  things  that 
abide  forever.  Thefe  fhadows  or  types  contain,  or  they  promife 
blefiings  fhicl'y  endiefs  or  eternal.  So  the  land  of  Canaan  was 
given  to  Abraham  as  a  type  and  promife  of  heaven  ;  and  given 
to  him  by  an  eyerlafting  covenant.  ThizfuLftance  promifed  to 
Abraham  in  this  grant  of  Canaan,  which  was  heaven,  was  first- 
ly evcrlaftmg.     While  the  Jhadozv  w  earthly  inheritance  was 

temporal, 


Univerfalifm  ctnfound;*  a::d  defiroys  itfdf.  163 

temporal  The  word  everlajring,  therefore,  being  applied  both 
to  the  flaadow  and  fubftance,  has  its  twofold  meaning,*  temporal 
and  eternal.  Or  it  Is  applied  to  a  compound  obje£r,  or  a  two- 
fold object,  which  is  both  temporal  and  eternal.  Further  atten- 
tion will  be  paid  to  this,  in  another  place. 

V.  It  appears  evident  from  fach,  that  the  word  eternity  and 
its  derivatives,  in  common  language,  have  had  one  fixed,  and 
natural,  and  proper  meaning.  And,  when  ufed  in  their  direct 
or  natural  fenfe,  they  have  been  ufed  to  exprefs  endlejs  dura* 
lion.  Here  an  appeal  may  be  made  both  to  the  learned  and  un- 
learned for  the  truth  of  this.  And  whether  all  profane  writers, 
as  they  are  called,  among  all  nations,  have  not  ufed  thefe  words 
to  intend  endlefs  duration.  And  have  applied  them,  when  in 
their  direct  and  proper  ufe,  to  mean  nothing  elfe. 

When  men,  as  in  our  or  fome  other  dialect,  fay,  though  blaf« 
phemoully,  they  wifli  fuch  a  man  to  be  eternally  miferable^ 
damned  to  eternity  /  the  fenfe  is  fixed,  and  plain  to  every  one. 
We  do  not  want  fome  one  to  come  and  explain  fuch  kind  of  ex* 
preflions  ;  or  to  prove  that  they  mean  unceafmg  torment.  They 
Can  be  interpreted  in  no  other  fenfe.  For  one  to  attempt  anew 
interpretation  of  the  word  eternity,  as  it  is  ufed  in  common  fpeech, 
or  to  prove  that  it  does  not  mean  iiritily  endlefs,  would  be  the 
height  of  folly.  For  one  to  attempt  anew  interpretation  of  ever- 
lajhng  or  for  ever ,  as  men  ufe  them  in  common,  and  join  them 
to  things  of  the  next  world.,  would  be  labour  in  vain.  The  {en(c 
of  them,  in  this  cafe,  is  already  fixed,  and  cannot  be  altered. 

When  thefe  words  are  ufed  out  of  their  natural  courfe,  or 
about  our  temporal  matters,  the  fenfe  is  fixed  and  plain,  without 
hazard  of  ambiguity  or  deception.  For  inflance,  conveyance  of 
lands  is  made  ;  the  deed  running,  '  To  him  and  his  heirs/0/ «z/- 
j  er*  Here  the  main  object  and  force  of  the  term,  forever,  i's 
plain.  Not  to  warrant  that  the  lands  mail  continue  in  being  with, 
out  end.  Nor  to  warrant  to  the  poffeflbr,  or  his  heirs,  their  con. 
tiauance  in  being  without  end.  The  warranty  has  nothing  to 
do  with  this.  But,  on  his  part,  his  bufinefs  is  to  give  convey, 
ance  ;  binding  him felf  and  heirs  to  defend  againff  all  legal  claims, 
which  may  hereafter  arife,  without  any  limitation,  and  as  we  may 
properly  fay,  forever  without  end.  Forever,  therefore,  in  this 
cafe,  is  ufed,  in  one  certain  view,  in  the  unlimited  (en^>  And 
no  other  word,  excepting  parallel  ones,  could  anfwer  the  fame 
purpofe.*  So  when  a  fervant  binds  himfelf  to  his  mailer,  for- 
ever ; 

*  Dr.  Chauney,  as  wefhall  yet  fee,  holds  that  forever  means  rimplcdurr1tinn.  whe- 
tker  hnger  or  jhorter.  Now,  let  his  advocates  try  the  matter,  ai-d  put  the  feme  'hii  g  in 
yra&ice.  Let  tome  one  of  them  receive  a  conveyance  or  dec!  of  lands,  running  '  To 
*  him  aad  his  heirs  forever  ;'  that  it,  in  his  «wn  language,  whether  longer  or Jhcrter. 


164  Univcrfalifm  confounds  and  deJiroys.il/elf, 

ever  ;  he  does  not  engage  the  continuance  of  his  own  life  ;  but 
he  promifes  never  to  break  away  from  his  matter — never  to  re^j 
nounce  his  fervice — never  to  defpife  or  hate  him.  This  prom* 
ife  in  one  view  is  unlimited.  Excepting  figurative  expreflions, 
as  the  everlafling  mountains,  the  eternal  hilk,  &c.  which  wilt 
again  be  explained ;  it  appears  that  thefe  words,  in  common 
fpeech,  even  about  temporal  things,  generally  if  not  always  con-: 
vev  fome  one  unlimited  idea. 

But,  when  joined  with  things  of  3  future  world,  they  ftrikc  the 
mind  with  the-  mod  forcible;  determinate,  and  awful  idea.  E- 
ternity  \  how  ferious,  how  awful !  Ages  of  ages,  ages  of  ages> 
added,  and  multiplied,  bear  no  proportion  to  it.  Thus  the  fixed 
and  determinate  fenfe  of  eternity  and  its  derivations,  in  coramciv 
language,  and  among  all  nations.-    *•*'. 

•  VI.  The  general  ufe  of  them  in  common  converfation,  and  2^ 
mong  all  profane  writers,  mi  ft  determine  their  ufe  and  import  in 
the  fcriptuies.  It  rauift  do  fo,  unlefs  fpeciai  caution  be  given  in 
the  fcriptures  to  the  contrary.  The  bible  is  not  defigned  to  im- 
pofc  upon  men's  underflandings  ;  •  it  if  addrefled  to  their  confeien- 
ces  ;  it  is  accordingly  written  in  words  tkey  readily  underftand. 
As  to  the  effential  things  contained  in  it,  the  bible  is  the  mofc  in- 
telligible of  all  books.  This  is  allowed  by  all  who  hold  to  the 
bible.  Thef'ubject  of  eternity,  alfo,  is  mofi  intcrefting.  -  Which 
makes  it  evident,  if  the  word  eternity  and  its  derivatives  mean, 
fomething  different,  in  the  facred  volume,  from  what  we  find  in) 
other  books,  there  mufl  be  a  particular  caution  and  warning,  given-,' 
as  to  this  matter.  But  where  do  we  find  Moles  or  the  prophets, 
Chrift  or  the  apoftles  giving  this  cant-ion  ?  -Where  do  we  finej 
them  explaining  away  eternity?  Where  do  we  find  them  giv- 
ing a  formal  and  new  explanation  oievtrlafting  ?  Or  telling  the 
world,  or  giving  the  leaft  hint,  that  they  meant  fomething  differ- 
ent by  it  from  its  common  acceptation  ?  The  pagan  world  has 
all  along  had  V ude  notions  as  to  the  place  of  departed  fpirits ;  but' 
as  to  eternity,. £mp!y  confidered,  .there  has  been  but  one  idea, 
and  among  the  ■■whole  race  of  Adam.  And  but  one  interpreta- 
tion to  thefe- words,  if  we  except  the  fentiment  we  are  now  op- 
posing. 

Had  the  world  mi  (look  the  fenfe  of  thefe  words,  efpecially 
Chrift  and  his  apoftles  would  have  rectified  this  miftake.  And 
had  Chrift  intended  a  new  meaning  to  .them,  or.  fomething  dif- 
ferent from  their  common  received  meaning  through  the  world, 
he  certainly  would  have  told  u*>  of  it.,  As  to  this  the  fir  ft  of  all 
fubjecls,  Chrift  and  his  apoftles  would  have  told  us  over  and 

over 


Uiiivcrfalifm  confounds  and  deflroys  itfelf.  165 

over  again.  But  as  they  have  given  no  intimation  of  this  kind, 
we  mull  conclude  that  they  intended  the  fame  thing  by  everlaft-* 
ing,  eternal,  &c.  as  v/as  then  commonly  underiiood.  Which, 
when  they  are  joined  with  things  of  the  coming  world,  is  endlefs 
duration.  It  is  indeed  a  grofs  imputation  upon  C  brill's  char- 
after,  to  fuppofe  that  he  intended  <^nc  thing  by  thefe  words  and, 
his  hearers  another.  And  that  he  left  them  to  go  away  under 
this  millake,  even  a  miftake  about  the  fenfe  of  ETER.NITY. 
Thus  the  interpretation  the  world  of  mankind  have  put  upon 
thefe  words,  compells  us  to  fee  their  natural  meaning  in  the  holy 
icriptures  ;  cfpecially  when  they  are  applied  to  things  of  the  fu- 
ture life. 

VII.  How  the  Jews  underftood  thefe  words,  in  the  days  of 
Chrift,  helps  to  decide  their  true  import,  in  the  facred  volume. 

Jofephus,  who  wrote  in  the  latter  part  of  theapoflolic  age,  it 
is  allowed  by  all,  wrote  the  fentiments  of  hie  nation,  at  that  time, 
and  for  feveral  preceding  ages  ;  and  ufed  words  according  to 
the  fenfe  of  his  nation,  at  that  time,  and  from  the  days  of  Mofcs. 
From  which  we  are  able  to  collecl  the  fentiments  of  the  Jews, 
and  the  interpretation  -they  put  upon  words,  at  the  time  of  Chrift's 
public  miniftry.  -  And,  as  Jofephus  was  writing  for  the  benefit 
of  the  Greeks  and  Romans,  as  well  as  his  own  nation,  he  alfo 
mud  have  ufed  words  according-to  their  underftanding. — Con- 
cerning Hades ,  where  he  treats  of  the  final judgment,  he  fays, 
?  This  perfon(God  the  Word)  exercifing  the  righteous  judgment 
f  of  the  Father  towards  ali  men,  hath  prepared  a  juft  fentencefor 
'  every  one,  according  to  his  works  ;  at  whofe  judgment  feat, 
t  when  all  men,  and  angels,  and  demons  (hall  ftand,  they  will  fend 
I  forth  one  voice,  and  fay,  Just  is  thy  judgment  :  the  re- 

*  joinder  to  which  will  bring  a  juft  fentence  upon  both  parties,  by 
5  giving  juftly  to  thofe  that  have  done  well,  an  everlajling  frui- 
\  tion  ;  butallottingtothelovers  of  wicked;  works  eternal -punijk- 

*  ment.     To  thefe  belong  the  unquenchable  fire,  and  that  with- 

*  out  end,  and  a  certain  fiery  worm  never  dying  ;  and  not  de- 
s  ftroying  the  body,  but  continuing  its  eruptions  out  of  the  body 

*  with  neverceafmg  grief.' 

Thus  the  endlefs  happinefs  of  the  righteous,  Jofephus  calls 
s  everlafting  fruition,'  and  the  endlefs  mifery  of  the  wicked,  *etcr- 

*  nal  punifhment.'  He  evidently  has  no  defign  or.  explaining 
everlajling  or  eternal.  And  through  the  whole  of  his  works, 
nearly  two  thoufand  pages,  he  ufes  thefe  terms  as  though  every 
one  underftood  them,  and  their  import  had  not  been  called  in 
qucftion.  He  gives  no  intimation  that  they  had  ever  been  taken  in  a 

limited 


1 66         Vniverfalifm  cinfounds  and  dejireys  iff  elf. 

limited  fenfe,  when  applied  to  the  things  of  the  coming  world.  Ijj 
the  above  iiatement,  his  object  11  to  explain  what  he  intends  by 
the  punijhment  joined  with  the  word  eternal.  Which  is  un'. 
juenchablejire,  and  that  without  end  ;  a  fiery  worm  never  dy* 
7)i<y,  which  doe*  not  deftroy  the  body,  but  caufes  never. ceafing 
grief*  This  places  the  matter  beyond  difpute  ;  as  to  what  he 
means  by  eternal,  But  this  explanation  of  the  puwjhment 
joined  with  eternal,  is  not,  defignedly,  or  as  an  object,  to  explain 
eternal  itfelf.  B.d  he  here  intend  to  explain  his  fenfe  of  etcr* 
Hal,  as  though  it  needed  explanation,  he  muit,  according  to  his 
tffua]  accuracy,  have  taken  the  term  by  itfelf.  Inftead  of  this  he 
ufes  it  promifcuouOy  with  unquenchable,  without  end,  never 
dying,  and  never -ceafing.  Hence,  it  is  clear,  Jofephu*  confi- 
deis  the  proper  and  natural  fenfe  of  eternal  and  everlafting  to 
be  endlefs.  This  is  further  confirmed  by  his  ufe  of  thefe  terms 
in  other  places.  Ke  fometimes  joins  them  with  the  future  mif- 
ery  of  the  wicked,  and  happinefs  of  the  righteous,  without  any 
other  word  to  fhow  his  meaning,  or  without  any  fynonimous 
word  :  confidering  thefe  alone  to  befufEcient,  importing  as  much 
as  a  thoufand  others  could.  He  alfo  fpeaksof  *  temporary  pun* 
•  ijhmtnts*  in  oppofitionto,A»ip*r/a/?2H£  punijhmints.''*  Whick 
he  could  not  do,  it  by  everlafting  he  meant  for  ages  of  ages  on* 
ly.  In  this  cafe  there  would  be  no  oppofiuon  ,  a^es  ot  ages  is 
a  temporary  duration. 

But  the  fenfe  in  which  Jofephus  ufes  them,  Chows  how  the 
Jews  ufed  them  and  undeitfood  them,  at  the  time  of  Chilli's  pub. 
lie  miniftry  ;  which  was,  in  their  natural  courfe,  to  mean  ehdlefa 
duration.  But  it  is  unaccountable  to  fuppofe  that  Chriil  (feould, 
fo  folernnly,  adjudge  obftinate  finners  to  eternil  damnation, 
ever lofting  fir e,  and  everlafting  punijhment  ;  and  by  this  mean 
a  limited  pumfhment,  when  the  jews  undeiUuod  thefe  exprefiions 
to  mean  endlefs  puniftiment.  At  the  fame  time,  that  Chnft,  in 
iio  inftance,  fhould  corre6i  then  miitake.  To  fay,  Clinft  preach* 
<?d  the  falvation  of  all  men,  does  not  relieve  the  difficulty.  He 
4id  not  preach  it  to  the  underftanding  of  the  Jews.  He  there- 
fore left  them  to  mifiake  fome  of  the  moil  important  words,  then 
in  ufe. 

Univerfalifts  grant,  that  the  Jews  held  the  doftrine  of  endlefs 
punifhment.  And  it  is  evident  they  held  this,  from  the  curfe 
they  pronounced  upon  the  Samaritans,  for  their  idolatrous  wor, 
fliip  on  mount  Gerizzim,  in  imitation  of  the  true  worfhip.t  This 
alfo  is  evident  from  their  general  conduct  towards  the  Samari- 
tans, as  related  in  the  fcriptures.     This  do&riiie  oi  endlefs  pun* 

i  foment, 

*  On  IIad«3,  Sec.  j,  s.     t  See  Prideaux's  Cenntelion,  p.  414.  41 1-  Vol.  i. 


Vn  zve  rfa  lifm  c&nfo  unds  and  deftroy  s  iff  elf.  i  tf 

tiliment,  in  the  view  of  Univerfalifis,  was  then  one  capital  error 
among  the  jews.  But  why  did  not  Chnft  reprove  them  ior  it  ? 
and  whether  they  would  hear,  or  whether  they  v/ould  forbear  ? 
And  if  Chrift,  in  any  way,  or  in  any  fen fe,  taught  univerfalfal- 
vation,  why  did  not  the  Jews  find  it  out  ?  Why  did  they  not 
bring  an  accufation  again  it  him,  on  this  account,  before  the  high 
jmeft  ?  alledgmg  that  he.fpoke  againft  Moles  and  the  prophets? 
However  wide  the  difagreernent  was  between  C  hrilt  and  the  Jews, 
it  is  plain  from  the  nature  of  the  cafe,  there  was  no  difagreernent 
between  them  on  account  ot  the.  doctrine of  endlefs  punifhment, 
J^or  any  disagreement  between  them  as  to  the  fenfe  of  the  words 
under  confederation. 

As  Chrift  and  the  Jews,  the  body  of  them,  agreed,  as  to  the 
refurreclion  of  the  dead,  the  day  or  judgment,  future  rewards  and 
punifhments  ;  fo  they  agreed,  as  it  plainly  appears,  as  to  the  du- 
ration  ot  thefe  rewards  and  punifhments,  and  the  words  ufed  to 
fix  their  duration.  It  is  remarkable,  in  defcribing  the  day  of 
judgment, and  the  fentencc  to  be  pronounced  on  the  righteous  and 
the  wicked,  Chrift  makes  ufeof  the  fame  words  as  Jofephus  does  • 
which  words  were  commonly  ufed  among  the  Jews.  But  cart 
we  fuppofe  that  Chnft,  by  the  '  everlafting  fire,'*  meant  fire  to 
torment  the  wicked  only  for  ages  of  ages,  when  he  knew  the 
Jews  would  take  itin  the  endlefs  fenfe?  Can  we  fuppofe  Chrift 
meant  one  thing  by  evcrU/ling,  when  he  knew  the  Jews  would 
take  it  to  mean  another,  and  quite  the  oppofite  ?  Can  we  fuppofe 
Chrift  thus  left  the  Whole  body  of  the  Jews  in  ignorance,  as  to 
the  affairs  of  the  final  judgment  ? 

To  fay  Jofephus,  as  he  wrote  forty  or  fifty  years  after  Chrift, 
learned  thefe  expreflions  of  chriftians,  does  not  free  us  from  diffi- 
culty. It  does  not  appear  that  he  had  much  connection,  if  any, 
with  chriftians.  But  granting  he  had  ;  and  granting  that  Chrift 
ufed  tverlajling  and  eternal,  as  Univerfalifis  pretend  he  did  ; 
then  both  Jews  and#Chriftians  muft  have  underftood  him  in  this 
fenfe.  Ci  courfe,  Jofephus,  it  conne6ted  with  chriftians,  muft 
have  underftood  the  two  oppofite  fchemes  and  the  two  oppofite 
interpretations  of  thefe  words.  Therefore,  he  would  not  have  de- 
scribed the  cay  of  judgment  by  the  ufe  of  thefe  words,  without 
fome  more  explanation  ot  them,  than  what  he  has  given.  Nei- 
ther would  he  have  fpoken  fo  favourably  of  Chrift  and  his  dif* 
C'ples,  as  he  has  now  done.  A  denial  of  the  endlefs  punifh- 
ment of  the  damned,  muft  have  been  one  infuperable  objection, 
inthc  mind  of  Jofephus,  againft  Chnft  and  ins  followers. 

VIII.  It 

*  Mat:.  25,  a  i, 


1*8         Viirjzrfalijm  confounds  ana  dejlroys  itfttj, 

VIII.  It  was  necejfary  there Pnould  have  been  words,  or  cet* 
tainly  fome  one  word,  in  the  bible,  which  in  its  natural  import 
means  endlefs  duration.  Otherwife  the  language  would  have 
been  efTentially  deficient*  and  the  bible  would  have  wholly  fail- 
ed ofanfwerir.g  the  end  it  now  does.  The  grand  obj eel  of  the 
facred  volume  is  to  treat  of  endlefs  things,  things  ftrictly  eternal. 
The  reafon  why  we  needed  a  fpecial  revelation,  was,  that  we 
might  be  informed  as  to  things  unfeen  and  eternal.  Thing? 
moll  mterelhing  to  us,  as  we  are  to  exift  in  the  unfeen  ft  ate,  with- 
out end.  We  might  therefore  expeel  to  find  this  fubjeel,  in  the 
fee  red  pages,  accurately  dated;  and  by  words,  or  fome  one  word, 
which  could  not  be  reafonably  difputed.  And  -this  is  the  cafe- 
with  the  words  now  before  us.  There  is  no  reafonable  ground 
to  quefhon  ox  difpute  their  meaning.  Their  meaning  never 
would  have  been  called  in  queilion,  had  it  not  been  to  fupporta 
faife  fcheme.  It  is  alfo  necejfary  to  take  their  dire£l  and  natur- 
al meaning  to  be  endlefs  duration,  elfe  the  bibb  becomes  of  no 
uic.     For, 

j.  If  God  13  not  herein  plainly  and  direclly  revealed,  to  be  the 
eternal  God,then  there  is  nothing  revealed  which  decides  his  char- 
acter, as  God.  Or  if  we  rafe  out,'  orqueftion,crdeny  what  is  faid 
of  his  eternal  duration,  we  may  as  well  do  the  fame  as  to  the 
whole  of  his  character,  and  as  to  the  whole  of  revelation. 

To  prove  the  attributes  of  Deity,  from  the  things  that  are  made, 
we  commonly  begin  with  his  eternal  exigency.  This  feems  to 
be  the  natural,  if  not  necefTary  and  only  mode  of  proof.  If  he 
is  truly  eternal,  or  without  beginning  and  end,  then  he  is  unde- 
rived ;.  then  he  is  felfexiftent  and  independent ;  then  he  is  all- 
fuflicient,  having  all  poiTibJe  power  and  wifdom.  But  unlefs  he- 
is  allowed  to  have  underived  or  uncreated  exigence,  it  cannot 
be  decided  beyond  difpute  that  he  has  allpoftible  power  and  wif- 
dom. Again,  unlefs  he  is  allowed  to  have  eternal  exiflence,  with- 
out beginning  and  without  endy  it  cannot  be*  fully  decided  that 
lie  is  an  uncreated  Being.  So,  if  he  is,  in  fcripture,  called  the 
Almighty,  and  infinite  in  underilanding,  but  nothing  faid  of  the 
eternity  of  his  being  ;  it  might  at  leaft  be  queftioned  whether  his 
power  and  wifdom  were  underived  and  uncreated.  But  when  it 
js  revealed  that  he  islmclly  eternal,  having  neither  beginning  of 
«lays  nor  end  of  life,  all  his  other  attributes  arc  proved  of  coutfe. 
It  is  then  beyond  difpute  that  he  is  uncreated,  felfexiftent,  all- 
powerful,  and  all-wife.  In  this  light  it  is  ftated  by  the  apoftle. 
Rom.  i.  20.  *  The  invifible  things  of  him  from  the  creation  of 
•  the  world  are  clearly  feen,  being  underilood  by  the  things 

•  that 


ifniverfalifm  Confounds  and  dejlroys  iff  elf.         169 

*  that  are  made,  even  his  eternal  power  and  Godhead.'  Eternal 
j)ower,  in  the  moft  convincing  and  awful  manner,  ftrikes  the 
mind  with  a  fenfe  ofboundlefs  power  ;  and  as  being  neceflarily 
luch.  So  eternal  wifdom  is  neceflarily  boundlcfs,  cannot  be 
otherwife.  But  almighty  power,  or  the  Almighty,  allowing 
nothing  in  fcripture  to  be  faid  of  his  eternal  exiftency,  might  at 
leaft  give  ground  of  fufpic ion,  that  this  was  delegated  power,  anA 
this  almighty  being  one  that  has  all  rule  and  ail  authority,  com- 
mitted to  him  by  the  eternal  or  firfl  Caufe.  For,  if  we  feaveout 
or  deny  what  fcripture  fays  of  one  divine  attribute,  by  the  fame 
rule  we  may  do  fo  refpecting  another.  And  each  divine  attri- 
bute, one  as  well  as  another,  is  neceflary  to  his  being  or  God- 
head. It  is,  therefore,  heceflary  it  mould  be  Co  revealed,  that 
eternal  exigency  is  joined,  or  is  ouq  with  almighty  power,  and 
infinite  wifdom  to  determine  thefe  attributes  to  be  Itncrly  un- 
limited.    But  how  can  he  be  plainly   and  directly  revealed  as 

*  the  eternal  God,'"*  unlefs  there  are  words,  or  fome  one  word  in 
fcripture  which  exprefTes  the  eternity  of  his  being  ?  And  what 
can  be  more  natural,  than  to  conclude  that  fcripture  does  reveal 
the  eternity  of  his  being,  by  words  which  are  iudifputable  ? 

To  prove  ■  the  abfolute  eternity  of  God,  it  is  of  no  fignifi- 
'  cancy,'  I3r.  Chauncy  fays,  *  in  point  of  argumentation,   that 

*  this  pkrafe   (ever  lofting  J    is   fometimes   applied  to  him.'t" 

*  Reafon  allures  us,'  he  adds,  '  that  God  is  a  being  whofe  dura- 
e  tien  will  have  no  end  ;  and  it  is  from  this  previoufly  known 
"'  nature  of  God,  and  not  (imply  from  the  force  of  this  phrafe 
£  (ever'aftingj,  that  we  interpret  it,  when  applied  to  God,   as 

*  meaning  a  duration  without  end.'f  Reafon  affures  us,  it  is 
granted;  that  there  is  one  eternal  being,  the  firft  caufe  of  all 
things.  But  reafon  does  not  affure  us  that  this  eternal  firft  caufe 
is  the  being  named  in  the  bible,  unlefs  he  is  revealed  as  fuch, 
in  the  bible.  Hew  does  reafon  tell  us  who  the  God  here  nam- 
ed, is,  unlefs  his  character  is  here  revealed  ?  Certainly  rearfbri 
tells  us  to  reje6l  this  character,  as  being  the  eternal  Supreme, 
unlefs  he  is  fo  revealed.  He  here  declares  himfclf  to  be  God. 
But  this  name  is  rendered  moft  awful  and  glorious  on  account 
of  his  attributes.  God  has  revealed  his  own  attributes  ;  and 
great  part  of  the  facred  pages  is  taken  up  for  this  end.  But  if 
his  abjolute  eternity  be  not  here  revealed,  one  main  attribute  is 
wanting,  fo  all  the  reft  of  his  attributes  are  wanting. 

Furthermore,  we  may  as  well  fay,  it  is  from  '  the  previoufly 

*  known  nature  of  God,'  that  we  argue  him  to  be  omnipotent, 
all- wife,  &c.  and  not  from  the  force  of  the  words  which  exorefe 

X  thcte 

*  Deut.  33.  27.  +  P.  303.  S 4/1 alien  til  Mi  ■■  J  Ibid. 


ijo         Unit  erf alifm  Confounds  &xd  defrcyj  itfctf. 

thefe  attributes.  So,  in  the  Doctor's,  line  of  argument  at  I  on\ 
we  may  make  great  part  cl  fcripture  of  no  jignificancy  ;  efpe- 
cially  that  which  is  expreffive  of  divine  perfection.  We  (hall 
fee  more  of  this  in  anfwering  objections. 

Reafon  therefore  tells  us,  if  God  reveal*  himfelf  to  be  that 
God  who  it  '  clearly  feen  from  the  things  that  are  made,'  from 
the  light  of  nature  ;  then  certainly  he  muft  and  does  reveal  him- 
felf to  be  the  eternal  God.  And  revelation  inform*  us,  that  God 
has  indeed  revealed  his  full  or  complete  chara6f.er,  not  by  a 
courfc  of  argumentation  only,  as  Dr.  C.  pretends,  but  in  expreffi 
words  ;  fo  plain  as  even  a  child  may  read  and  underfland.  The 
only  queftion  now,  is,  what  words  of  fcripture  are  the  mod  plain 
and  decided,  to  eftablifh  the  abfolute  eternity  of  God  ?  And 
the  words  before  us,  Eternity  itfelf,  this  word  and  the  words 
derived  from  it  are  the  raoft  plain,  and  ufed,  in  fcripture,  tenfold 
more  than  all  the  red,  for  this  purpofe.  They  ?.re  not  more  de- 
cided than  feme  other! .  For  thefe,  and  fome  others,  ot  facred 
writ,  as  decidedly  fix  the  ftricl  eternity  of  Jehovah,  as  is  pofli- 
hle  for  words  to  do.  If  thefe  do  not,  neither  do  others.  So 
fcripture  fails  of  giving  us  God's  full  character;  and  therefore 
becomes  of  no  ufe.  Thefe  things  will  again  come  in  queftion. 
2.  It  is  necefTary  to  confider  the  direcl  and  natural  meaning 
of  thefe  words  to  be  endlefs  duration,  fo  to  determine  that  the 
kingdom  and  reign  of  Chrift  has  no  ewd. 

Dr.  Chauncy  denies  the  endlefs  reign  of  Chrift.  Right  a- 
gainft  fcripture,  he  alTerts  that  the  dominion  of  Chxi&fhali  pafs 
azuay.*  The  Doclor  holds  that  Chrift  will,  reign  in  his  medial 
torial  character,  after  the  day  of  judgment,  till  he  has  brought  all 
the  damned  to  repentance,  or  completely  faved  all  mankind* 
And  that  he  will  then  give  up  or  renounce  all  government  and 
authority  over  thofe  who  (hall  be  faved  by  him.  To  fupport 
this  fentiment,  the  Doftor  cites  1  Cor.  XV.  24 — 28.  His  in- 
terpretation of  this  paiTage  arguei  that  Chrift  is  not  a  divine  per- 
fon,  but  a  mere  creature.  And  when,  in  the  end,  he fliall  de- 
liver up  tktrkingdem  to  God  the  Father,  he  will  then  take  the 
place  of  a  mere  creature.  Of  courfe,  the  Doclor,  Mr.  Win* 
cheftcr,  and  others  with  them,  confider  the  word  everla/twg, 
when  joined  with  the  dominion  of  Chrift,  to  be  ufed  in  the 
limited  fenfe.  This  miltake  is  at  once  detected,  and  the  whole 
of  their  argument  vaniflies,  by  confidering  Chrift  a  divine  per- 
fon.  For  then  he  is  one  with  the  Father,  and  reigns  in  and  with 
the  Father,  without  end. 

Dr. 

*  Ca«D*n.  7.  14. 


JJniverfalifm  confounds  and  deftroys  itfcif.  ift 

Dr.  Edwards  fays,  '  It  may  be  prefumed,  that  no  man  will 

*  fay,  that  the  Father  does  not  reign  now  while  the  administration 

*  of  univerfal  government  it  in  the  hands  of  the  Son.  If  he  did 
'  not  now  reign,  there  would  be  no  propriety  in  fpeaking  as  the 

*  fcripture  often  does,  *  Of  him  that  fitteth  on  the  throne,  and 
'  the  Lamb  •'  nor  any  propriety  in  the  promife,   John  xv.  16  ; 

*  That  whatfoever  ye  fhall  afk  of  the  Father  inmy  name,  he  may 

*  give  it  you.' — ■  For  the  fame  reafon  therefore  that  the  Father 

*  now  reigns  in  and  with  the  Son  ;  fo,  after  the  refignation  of  the 

*  general  delegated  admin  iit  rat  ion,  the  Son  will  ftill  reign  in  and 

*  with  the  Father. — Although  Chrift  (hall  immediately  after  the 

*  general  judgment,  relign  the  fupreme   delegated  fovcreignty, 

*  which  he  now  pofleiTes  ;  ihll  he.  will  reign  in  thefe  two  rei- 

*  peels,  by  a  delegated  fubordinate  authority  over  his  faints  ;  and 
6  by  an  undelegated,  efiential  authority,  which,  by  virtue  of  hit 

*  divinity,  he  pofTefles  neceffarily  with  the  Father.'"* 
Whether  the  true  idea  of  Chnft's  delivering  up  the  kingdom 

to  the  Father,  is  accurately  given  by  Dr.  Edwards,  or  not;  ftill 
revelation  allures  us,  that  in  fome  fenfe  Chrift  will  reign  to  an 
abfolute  eternity.  Heb.  i.   8.   '  Unto  the  Son,  he  faith,  Thy 

*  throne,  O  God,  is  forever  and  ever/   Rev/  xxii.  5.   'They 

*  (the  redeemed)  (hall  reign  forever  and  ever.'    1  Pet.   v.   4. 

*  When  the  chief  fhepherd  fhall  appear,  ye  fhall  receive  a  crown 

*  cf  glory  that  fadeth  not  away.'  1  Cor.  ix.  25.  *  We  do  it  to 

*  obtain  an  incorruptible  crown.'  The  redeemed  are  to  fit  down 
with  Chrift  on  his  throne,  and  reign  with  him.     4  And  it  is  ab- 

*  furd  to  imagine,'  Dr.  Edwards  fays,  *  that  they  are  to  reign  af« 

*  ter  the  ceflaticn  of  his  reign  ;  that  they  are  to  wear  crown* 

*  which  are  incorruptible  and  fade  not  away  ;  but  that  his  crown 

*  is  corruptible  and  fadeth  away.'t  Thefe  things  make  it  evi- 
dent, that  thofe  mentioned  in  Rev.  xx.  6,  who  have  part  in  the 
firft  refurre&ion,  who  fhall  be  priefts  of  God  and  of  Chrift,  and 
(hall  reign  with  him  a  thou  fan  d  years  •  fhall  alfo,  in  this  charac- 
ter, reign  with  him  forever  and  ever.  But  how  can  they  thus 
reign,  unlefs  Chrift  their  head  and  high  prieft  reigns  with  them 
forever  and  ever  ?  Therefore,  as  Chrift  appeared  to  John  in  his 
pontifical  habit,  Rev.  i.  13,  fo  he  will  appear  forever — ■  Even 

*  Jefus,  made  an  high  prieft  forever,  after  the  order  of  Melchifc- 
1  dec'  Heb.  vi.  20. 

The 

*  -Dr.  Edwards  again  ft  Dr.  Ckaun:.\\  Chap.  xii.  Where  a  more  full  account  may 
fee  feen  of  what  ii  meant  by  Chrift'*  delivering  up  the  kingdom  to  the  father,  tX  t&f 
<iiy  of  judgment ;  alio  what  is  meant  by  hii  reigning  for'" 
+  Ibid,  p.  sa.6. 


1 7 ^  Un i v e rfa lijm  c o nfo u n as  and  dejf r oy s  itfc If 

The  unceafing  reign  of  Chrift  is  again  decided,    Ifai.  ix.  7. 
'  O;  the  increafc  ol  his  government  and  peace  there  (hall  be  no. 

*  end.'  Luke  i.  33.  '  He  {hall  reign  over  the  houfe  of  Jacob  for- 
4  ever,  and  of  his  kingdom  there  ihall  be  no  end.'  Dan.  vii.  14. 
-  And  there  was  given  unto  him  [the  Son  of  man)  dominion,  and. 
'  glory,  and  a  kingdom  ; — his  dominion  is  an  everlafting  domin- 
'  ion,  winch  mail  not  pals  away,  and  his  kingdom  that  which 
'  fliall  not  be  deftroyed.'  Thus  theendlefs  dominion,  and  glo- 
ry, and  kingdom,  and  reign  of  Chrift  is  plainly  taught  in  fcrip- 
ture.  *  Though  Chrift  will,  at  the  general  judgment,  have  fin- 
4  iihed  the  work  of  faving  Tinners  from  wrath  ;  yet  he  will  with-, 

,  •  out  end  be  the  mediator  between  the  Father  and  the  faints,  and 
c  will  be  the  medium  of  all  divine  communications  to  them,. 
f  whether  ot  knowledge,  of  happinefs  or  of  honour.'* 

Now  it  is  of  the  firft  importance  to  the  dear  people  of  God, 
that  this  matter  would*  be  decided  ;  and  decided  as  we  find  it  is, 
m  the  plained  manner.  It  gives  them  the  highefl  confolation  to 
know  that  Chrift,  their  redeemer  and  faviour,  is  their  king 
and  their  head,  forever  :  this  is  well  known  by  experience.  So, 
in  their  ascriptions  of  praife  and  thankfgiving  to  Jefus  Chrift, 
it  is  molt  important  that  the  people  of  God  mould  underftand.. 
t!.?ir  own  w.ords. — '  Blefling,  and  honour,  and  glory,  and  pow- 

*  er,  be  unto  him  that  fittcth  upon  the  throne,  and  unto  the  Lamb 

*  forever  Be  ever.*  Rev.  v.  13.  It  is  certain  that  the  church  has,  all 
along,  afcrihed  the  fame  honour,  &  power,  &  might,  &  dominion 
to  God  the  Son,  as  to  God  the  father.  They  have  alfo  afcribed 
the  fame  to  :he  Son,  as  they  have  to  the  Father  ;  as  to  duration. 
— Blefling,  and  honour,  and  glory,  and  power,  be  unto  him  that 
(ittetn  upon  the  thronor,  and  unto  the  Lamb  forever  and  ever* 
Again,  it  is  certain,  from  this  paflage  and  many  others,  that  the 
church  has  taken  their  afcriptions  of  praife,  or  their  doxclogies, 
from  the  holy  fcriptures.  And  what  can  be  more  interefting, 
than  for  o  hurch  to  know  that  this  dominion,  and  power,  and 
glory'   is  gjven  tojhe  Son,  as  well  as  to  the  Father,  forever- — to 

ibf  lute  enmity  ?  Fiirthenriqre,  it  is  moft  intercftingto  God's 
rle,  for  them  to  be  aifured  that  ihe  reign  of  Chrift  is  ftrictly 
eternal,  on  account  of  the  promifes  of   future  bleflednefs,   made 
to  them  in  the  goipel.     '!  ovitfes,  as  they  fo  often  (land 

connpfled  with  the  reign  t  Chrift,  evidently  run  parallel  with 
it.     Therefo  ;n  of  Cm  .11  is  without  end,  fo  are  the 

nifed  to  his  people  ;  otherwife  they  are  not. 
But  if  the  worSfc  We  are  now  explaining,  eternity  and  its 
fivatives,  do  not  fix  the  point  as  to  the  unceafing  reign  ol  Chi  i 

thc3§ 

*  Ibid. 


Ifniverfalifm  confounds  and  defrays  itfdf  f]% 

£hen  there  are  no  words  of  fcripture  which  do.  The  fame  ob- 
jections, we  fhallyet  fee,  lieagainftall  others  as  againil  thefe.  So, 
if  thefe  do  not  naturally  and  directly  mean  without  end,  neither 
elo  others.  Thus  the  neceflity  of  taking  the  direct  fenfe  of  thefe 
words  to  be  endlefs  duration. 

3.  It  is  neceffary  to  take  the  direct  and  original  intent  of  thefe 
words  to  be  endlefs  duration,  that  the  promifes  to  believer* 
might  enfure  to  them  eternal  falvation.  Thefe  prom ifes  are 
generally  made  to  believers,  in  fome  one  of  theie  words.  And 
uhefe,  eternal,  ever laflmg,  and  the  other  words  we  are  upon,  are 
joined  with  the  promifes  to  believers,  tenfold  more  than  all  the 
reft,  ufed  in  fcripture  tor  this  purpoie.  Now,  as  the  fame  objec* 
tionslie  again  ft  all  others,  which  promife  endlefs  life  to  believers, 
as  lie  againft  thefe  ;  fo  it  is  neceflary  to  take  thefe  in  the  ftrict, 
or  endlefs  fenfe.  If  thefe,  in  their  direct  import,  and,  when  join, 
ed  with  things  of  the  future  world,  do  not  exprefs  a  ftricl;  eterni- 
ty, then  all  the  promifes  to  believers  of  eternal  life  wholly  fail. 
On  this  ground,  there  is  no  aifurance  from  fcripture,  that  believ- 
ers, or  any  part  of  mankind  will  be  finally  laved.  This  will, 
perhaps,  be  made  evident  in  anfwering  objections. 

4,  In  the  old  teftament,  there  are  no  other  words  but  thefe, 
which  promife  an  abfolute  eternity  of  bleffednefs  to  believers. 
This  univerfalifts  themfelves  allow.  Or,  after  they  have  collect- 
ed all  the  words  they  can,  they  have  cited  none  from  the  old 
teftament,  which  they  pretend  arc  decidedly  to  this  purpofe.  So 
they  muft  allow,  and  all  of  us  muff,  allow,  that  thefe  words  pro- 
mife eternal  life,  flrittly  fuch,  to  believers  ;  or  we  muft  deny 
that  the  gofptl  of  falvation  was  preached  to  the  ancient  Jews. 
But, 

IX.  The  apoftle  helps  to  underftand  the  fenfe  of  thefe  words, 
*nd  to  anfwer  objections,  as  in  2.  Tim.  i.   10. — 'By  theappear- 

*  ing  of  our  faviour  Jefus  Chrift,  who  hath  abolifhed  death,  and 

*  hath  brought  life  and  immortality  to  light  through  the  gofpel.* 
\  Dr.  Chauncy  thinks  this  promife  of'  immortality'  to  be  free 
from  ambiguity,  or  uncertainty  of  meaning;  containinga  conclu, 
live  promife  of  endlefs  life  to  believers.  The  word  immortali- 
ty he  improves  above  all  others,  to  determine  the  final  happinefs 
of  the  righteous.  There  are  a  few  other  expreftions  he  ufes,  in 
connection  with  this.  As,  Incorruption,  Neither  can  they  die 
any  more,  Shall  not  be  hurt   of  the  fee  on  d   death,   and  there 

Jhall  be  no  more  death.  Which  differ  but  little,  if  any,  in  their 
'meaning, from? mmortality ;  &thefirft,  Incorruption, is  from 
the  fame  Greek  v/ord.     So  that  immortality  may  be  confidered  as 

Dr. 


*74  Wnivtrfalifm  ctnf$unds  and  d'Jirays  itfclf. 

Dr.  C '  s  principal  word,  &  by  which  he  explains  eternal,  evtrlajt- 
tng,  &c.  when  joined  withpromifes  of  falvationtomcn.  From  the 
force  of  this  word,  he  fays  that  all  thefe  promifes  mull  necelTarily  be 
taken  in  the  endlefs  feme.  And,  whereas  there  it  no  fuch  determu 
nate  word,  as  he  fayi,  nor  any  one  like  it,  joined  with  the  threatens 
inga  to  the  damned,  he  concludes  that  thefe  threatening*  muft  be  ta- 
ken in  the  limited  fenfe.*  The  truth  is,  immortality  is  free  from 
ambiguity  ;  bat  net  more  fo  thin  eternal,  when  applied  to  itnjeen 
things* 

But  thif  paflage  fhows,  in  what  way,  Chrift  revealed  immor-   ' 
tality.     *  Who  hath  abolilhed  death,  and  brought  life  and  immori 

*  tality  to  light  through  the  gofpe!.'  The  death  and  refurreclion 
cf  Chrift  confirmed  all  the  doctrines  of  the  gofpel.  The  death 
and  refiirrection  of  Chrift  was  the  grand,  crowning  affair,  by 
which  every  gracious  promife,  in  the  bible,  was  eftabliihed; 
The  refurrection  of  Chrift  wai  a  fure  pledge  of  the  iei'urre£tion 
cf  every  believer.  And  as  Chrift  was  raifed  up  to  glory,  fo 
every  believer  lhail  be  glorifyed  with  him.  Furthermore,  Chriil 
CXprefsly  fpoke  of  a  refurrection  ;  and  clearly  revealed  a  glori- 
ous immortality.  In  this  way,  Chrift  abolifhed  death,  or  tri- 
umphed over  it.  And  in  this  way,  Chrift  brought  immortality 
to  light.  Whereas,  before  Chrift's  time,  this  decline  was  com*  11 
paratively  obfeured,  or  feen  through  the  vail. 

But  can  we  fuppofe  that  Chrift  revealed  this  interefting  doc-  I 
trine,  in  n©  other  way  except  by  this  word,  immortality  ?  Thi$  i 
word  is  not  to  be  found  in  the  ibur'gofpels.       Anexpreflion  an- 
fwering  to  it  is   found,  in  Luke  xx.  g6.  '  Neither  can  they  (the 

*  faints  in  heaven)  die  any  more/     This  is  the  only  one  Dr.  C.  . 

s  out  of  the  gofpels,   as  explanatory  of  eternal.     Had  there  ;) 

been  others,  to  the  fame  purpofe,  be  ought   to  have  produced 

i.   Has  he  produced  all,  and  the  only  one   there  is,  in  this 

o  hs    e  told  us  of  it.     Upon  careful   infpection, 

•  for  evidence,  there  is  no  o;her  expreftion, 

ch  he   would  allow,  as   fuited    to   this 

That  in  John  viii.  51,  *  If  a  man  keep  my  faying,  he  (hall 

juld  not  allow.     For  in  the  original  it  ilt*  j 

;  He  (hall  not  fee  to  eternity.'     That   in  John  vi.  50.— 

'  That   a  man  may  eat   thereof  and  not  die,'  is  explained  in  the 

■  If  any  man  eat  of  this  bread,  he  lhail  live 

*  forever.'  1      -       ■  can  be  found,  which  are  in 

.  fenfe  anal         .  e  has  produced,  and  according  to 

his  mode  of  interpretation.     Dr.  C's  fcheme  then  comes  to  this, 

Chrift  has  revealed  immortality  by  the  above  words,  in  Luke  xx. 

and  by  thefe  words;  or-jy  has  he  revealed  this  doctrine.     And 

immortality 
*  P.  kB6,  .87,  ftftfc 


ifnivtrfalifm  tonfounds  &nd  dejtroys  itfdf.  1?$ 

immortality  is  not  brought  to  light  in  the  other  three  gofpels. 
It  is  granted,  one  Tingle  affertion  from  the  mouth  of  the  favicur 
is  fufficient  to  bind  our  faith.  But  can  we  fuppofe  that  all  the 
offers  of  life  eternal,  life  cverlafting,  life  forever,  &c.  &c.  were 
Jcft  wholly  without  explanation  ?  Or  that  they  all  depend  on  one 
fingle  expreflion  ?  It  is  evident  the  apoftles  and  evangeliits  did 
not  view  it  in  this  light  Had  this  fingle  expreffion  been  the 
hinge,  on  which  the  whole  turned,  it  mufi  have  been  inferted,  it 
appears,  in  each  one  of  the  Gofpels,  It  is  plain,  from  the  nature 
of  the  cafe,  that  the  fame  idea  is. taught  by  other  words.  And 
that  whenever  Chrift  preached  the  gofpel,  whenever  be  preach- 
ed eiiher  the  dofhine  oi  the  refutrecijon,  or  01  eternal  life,  he 
brought  immortality  to  light,  And  all  the  gracious' words,  which 
he  had  previoufly  fpoken,  were  eftabliflied  by  his  own  death  and 
refurre6tion. 

Furthermore,  immortality  v/as^in  a  rneafure,  revealed  and  un- 
derftood,  before  Chrift's  time.      Chrift  grounds  his  afTertion  of 
the  refurreftioh,  and  that  the  faints  in  heaven  •  mall  die  no  more/ 
on  what 6  Mofes  fhewed  at  the  bufh,  when  he   calleth  the  Lord 
6  the  God  of  Abraham,  and  the  God  of  Ifaac,  and  the  God  of 
8  Jacob.'     Thefe  words  relet  to  the  covenant  God  made  with 
Abraham  ;  which  covenant  was  ftill  in  force.     Chrift  adds,  *  For 
■  he  is  not  a  God  of  the  dead,  but  of  the  living:  for  all  live  unto 
fl  him.'  All  who  are  m  covenant  with  God, as  Abraham,  &  frill  is  a- 
live  to  God, or  live  forever.  For  the  evcrlafting  covenant  God  made 
with  Abraham,  means  a  covenant  that  never  ends  ;  continues  while 
God  lives-    God  ftill  calls  bimfdf  the  Godof  Abraham.    Implying 
that  his  covenant  included  that  body  of  Abraham's  which  fleeps  in 
the  dull,  &  that  foul  ofhis  which  is  in  paradife;  and  that  this  body 
fliould  again  awake  to  immortal  life.  BecaufetheSadduceesdidnot 
believe  this,  Chrift  faid  to  them,  ■  ye  do  err,  not  knowing  the 
4  fcriptures  :'  not  knowing  what  was  revealed  by    Mofes,  and 
fpokento  Abraham.     Thus  the  doctrine  of  a  refurre£tion  and  im- 
mortality was  taught  among  the  primitive  faints.   Chrift  informs 
that  it  was  taught  by  the  words  of  the  covenant,  as  he  refers  to 
the  covenant.     God  revealed  himfelf  to  Abraham  as  the  ever* 
lajling  God  ;*  and  made  with  him  an  evcrla/ling  covenant.     By 
this,  the  ancient  faints  were  enabled  to  fee,  within  the  vail,  aref- 
urre6iion  to  immortal  life.     The  death  and  refurreclionot  Chrift, 
as  the  apoftie  teaches,  took  away  th«  vail,  and  brought  this  glo- 
rious doctrine  to  light. 

Hence  it  is  clear,  the  faints  of  old  learned  this  interefting  doc- 
trine by  the  force  of  the  word  evtrlajling,  joined  with  the  co~ 

:nt7 


#r6  Univerfalifm  confounds  And  deftroys  itfelf. 

venant,  and  with  the  gracious  promifes  which  were  to  many  part* 
of  the  covenant.  One  fcripture,  it  is  granted,  helps  to  explain 
another.  But  we  now  fee  that  evrlajhng  helps  to  explain  im- 
mortol,  as  well  as  immortal  helps  to  explain  ever  lofting.  For 
by  evcrlattinglife,  included  in  the  everlafling  covenant,  the  Jews 
underftood  an  immortal  life.  And  from  the  fame  covenant  Ckrijh 
argues  an  immortal  life. 

All  will  grant,  the  Jews  believed  in  immortality.  But  they 
mull:  have  received  this  doctrine  from  the  common  words,  eter- 
nat,  ever  lofting,  &c.  Abraham  and  the  patriarchs  had  no  other 
words,  as  we  have  any  account  or,  by  which  they  could  learn 
it.  Or  the  words  of  the  covenant  were,  to  fay  the  leaft,  as  for- 
cible as  any  words  they  had.  Therefore,  by  virtue  of  eternal, 
or  everlafting,  they  learned  the  doctrine  of  immortality.  There- 
fore, eternal  is  as  conclufive  as  immortal.  And  the  former  is 
fuitcd  to  determine  endleTs  duration  as  well  as  the  latter. 

X.  The  apoitle  fettles  the  meaning  of  thefe  words,  in  2  Cor. 
iv.  18.  '  The  things  which  are  feen  are  temporal,  but  the  things 
*  which  are  not  leen  are  eternal.'  The  term  things  is  hereufed  in 
the  greater!  latitude  ;  meaning  all  things  &.  beings  in  theuniverfe. 
The  divine  being;;  angels  and  glorified  fpirits;  devils  and  damned 
fpirits ;  with  all  things  belonging  to  both  thefe -clafTes  :  thefe  are 
the  things  which  are  not  feen.  Thefe  things  which  are  not  feen,  are 
putinoppohtion  to  things  which  are  feen.  And  the  things  which 
are   eternal,    are  put  in   oppofition  to  things  which  are  temporal. 

But  where  is  the  contrail;,  if  eternal  mean  only  for  an  age  ? 
To  make  out  his  fcheme,  Dr.  Chauncy  confounds  temporal 
and  eternal  together.  Whereas  the  apoflle  makes  a  diftinclion. 
But  if  eternal,  in  this  place,  do  not  mean  nrictly  eternal,  the 
dill inftion  is  loft.  An  age  of  a  thoufand  years,  or  ever  fo  long, 
if  limited,  cannot  be  diftinguifhed  from  temporal ;  for  this  is  a 
temporal  duration.  So  that  the  apoitle,  by  this  diftinclion  be- 
tween temporal  and  eternal,  gives  the  fenfe  of  eternal.  And 
as  it  is  always  to  be  taken  when  applied  to  things  oi  the  next 
world.  Becaufe,  by  things  which  are  not  (ech,  he  means,  in 
general,  all  things  of  the  next  world  ;  and,  by  things  which  are 
feen,  all  things  of  this  world.  Therefore,  unlefs  we  would  make 
the  apoitle  confound  things  together,  we  muft  confiderall  unfeen 
things,  to  be  things  which  will  endure  without  end.  Which 
gives  the  fenfe  of  eternal,  when  applied  to  thefe  things. 

Again,  the  apoflle'  has  here  taught  us  how  to  take  the  fenfe  of 
ttcrnal,  or  everlafting,  or  forever,  when  joined  with  thing? 
which  are  feen,     In  this  cafe,  although  the  fenfe  of  it  in  fome 

certain 


Vn iverfalifm  confounds  and  dejl roys  iff If  1 77 

•Certain  view,  is  unlimited,  yet  the  things  which  are  [eent  all 
earthly  things,  bear  no  proportion  with  refpect  to  duration,  to 
the  thittgs  of  tiie  inviiible  world.  Everlajhng,  joined  with  the 
Jand  of  Canaan,  gives  feveral  unlimited  ideas.  Yet  this  earthly 
poiTeflioivof  ltfelf,  bears  no  proportion,  in  duration,  with  the  heav- 
enly pofleflion.  Tnis  interpretation  is  confirmed  by  the  words 
Banding  with  the  above,  or  by  the  17th  verfe.     *  For  our  light 

*  affli6iion,  which  is  but  for  a  moment,  worketh  for  us  a  far  more 

*  exceeding  and  eternal  v/eight  of  glory.'  All  earthly  things* 
whether  they  give  afflictions  or  comforts,  are  but  for  a  moment  ; 
while  this  exceeding  glory,  which  awaits  believers,  is  eternal. 
But  a  moment  is  an  indivifible  particle  of  time.  The  meaning 
is,  time  cannot  meafurc  with  eternity.  The  former  bears  no 
proportion  to  the  latter.  And  the  duration  of  the  things  that 
are  feen,  bears  no  proportion  to  the  duration  of  things  unfeen. 

But  this  diftinfhon  is  wholly  loft,  unlefs  we  give  the  word  <?- 
ternal,  when  joined  with  unfeen  things,  its  proper  meaning. 
To  explain  the  fenfe  of  this  word,  as  it  is  ufed  in  the  above  paf- 
fage,  and  as  it  is  always  ufed,  in  the  New  Teftament,  when  ap- 
plied to  things  cf  the  coming    world  ;   Dr.  Edwards  fays,  *  To 

*  fuppofe,  that  in  this  infiance  it  means  the  duration  of  an  age  or 
'  difpenfation  only,  would  deftrby  all  oppofitiun  between  things 
5  feen  and  things  unfeen  ;  becaufe  many  of  the  former  continue 
'  for  an  age  or  difpenfaion8  as  well  as  the  latter.  The  bare  wri- 
'  ting  of  this  paffage,  fo  as  to  exprefs  a  limited  duration,  fuffici- 
'  ently  confutes  that  fenfe  :  thus,  The  things  which  are  feen,  are 

*  temporal  ;  but  the  things  which  are  unfeen,    continue  for  an 

*  age  or  difpenfation.'* 

As  the  apollle  makes  a  diftinftion  between  temporal  and  eter- 
nal things,  it  appears  impoflible  to  avoid  the  force  of  his  words. 
To  fay,  he  intends  heavenly  things  only,  which  are  allowed  to 
be  endlefs,  according  to  the  literal  fenfe  of  eternal ;  and  that 
this  is  faying  nothing  about  the  Mate  of  the  damned,  whether  it 
will  be  longer  or  (horter  :  This  is  granting  eternal  to  mean  end- 
lefs, and  this  is  all  for  which  we  now  contend.  Again,  to  fay, 
that  eternal,  when  joined  with  heavenly  things,  may  be  taken  in 
the  endlefs  fenfe,  not  from  the  force  of  the  word,  but  from  the 
nature  of  the  fubjectto  which  it  is  joined,  as  the  nature  ot  heaven- 
ly things  is  durable  and  unceafing  ;  this  will  not  help  the  cafe.- 
The  apoflle  does  not  make  a  cond.tional,  but  a  pofitive  diftinc- 
tion  between  thefe  two  fubjetts,  temporal  and  eternal  things. 
And  in  this  fenfe  he  ufes  the  words,  in  oppofition  to  each  other. 
•  The  things  which  are  i'een  are  temporal,  but  the  things  which 
Y  '  are 

*  Againft  Dr.  C.  p.  2^. 


ij§  Univerfalifm  confounds  and  dejlroys  nfttf, 

■  are  not  feen  are  eternal.'     From  this  pofitive  mode  of  a  Hertford 
the  fenfe  of  eternal,  in  its  proper  import,  muft  he  diftincl  fr-  rn 
temporal.  But  there  can  be  no  abfufute  diftinction,  inthiscjie, 
lhort  of  confidering  eternal  things  to  be  fuch  as  have  no  end. 
Furthermore,  how  do  we  know  any  thing  about  the  nature  of 
the  fub jeer,  further  tban  God  has  revealed  it  ?   And  how  has  he 
revealed  celeftial  things,  to  be  ever  durable,  unlefs  it  be  by  c     - 
-tain  words  ?    And  if  the  fenfe  of  eternal,  and  the  bthei  like 
words,  be  denied,  what  words  have  we  left  ?   It  may  vet  more 
fully  appear,  on  Dr.  C's  plan,  we  have  none  left,  to  determine 
the  liner  eternity  of  any  fubjecl.    But  if  we  know,  hen)  the  ra- 
ture  of  the  fubject,  that  heavenly  things  are  abfolutely   eter   J, 
why  are  eternal,  and  everla/l.  ngt   fo  often  joined   with  theft 
things  ?  And  why  are  they  joined  lo  often  with  them,  in  a  pofiti    e 
manner,  and  without  any  explanation  ?   Of   why   are   not  the 
words,    temporal  and  eternal,  or   time  and  eternity,   ufed  in 
fctipture  promifcuoufly  ?   Perhaps  the  objector  would   fay,  that 
eternal  may  be  taken  either  in  the  limited  01  unlimited   fenfe  ; 
but  temporal  ever  means  a  limited  duration.      Or  the  fenfe  of 
temporal  is  fixed  and  certain  ;   but   eternal  is  an  ambiguous 
term.     This  is  the  fame  as  to  fay,  The  apolile,  to  make  a  pofi- 
tive diftinciion,  ufes  an  ambiguous  term  in  opposition   to  ore 
that  is  fixed  and  certain.     And  pretends  to  make  a  certain  dif- 
tinciion between  things  (een  and  things  unfeen  ;   then   leaves  us 
wholly  in  the  dark,  fo  as  we  cannot  tell  whether  there  is  a  dif- 
tinciion between  them,  or  not.     Alio,  leaves  us  wholly  in  the 
dark  as  to  the  duration  of  unfeen  things.     Thus,  *  The  things 
'  which  are  feen  come  to  an  end,  but  the  things  which  are  not 
6  teen  either  continue  without  end,  or  come  to  an  end.'     The 
mod   ignorant   pagan   knows  this.     The  mo  ft  ignorant  pagan 
knows,  that  unfeen  things  either  do,  or  do  not,  come  to  an  end. 
He  knows  that  the  foul,  either  is,  or  is  not  immortal.     So  that 
this  is  no  revelation  as  to  invifible  things.     Immortality  is  not 
here  brought  to  light.     Hence,  we  arc  driven  to  thefe  two  thing*. 
Either,  firft,  of  running  into  the  above  inconfiftency,  if  not  blaf- 
phemy,  of  making  the  apoltle  fpeak  perfect  nonfenfe  ;  or,  fee 
ondlv.  of  holding  that  he  means  by  this  fimpie  word,  eternal,  in 
oppofition  to  temporal,  to  fix  the  abfolute,   unceaftng  duration 
£>i  unfeen  things. 

I  am,  &c. 

LETTER 


Univerfalifm  confounds  and  dtflroys  itftlf  ij$ 

LETTER    II. 

The  Greek  and  Hebrezo  words,  from  which  eternity  and  its 
derivatives  arc  tranjl  ited,  examined  ;  the  in  fiances  of  their 
ufe  in  fcripture,  enumerated ;  and  remarks  upon  fome  of 
the  injiancts  that  are  the  mojl  important  and  decided. 

My  dear  Friend, 

THE  fubjejft  V  er<>rc  us  needing  no  farther  introduction,  we 
proceed  as  follows; 

I.  The  Greek  noun  is  AIOOM,*  eternity  /  and  its  adje&Ve 
is  AIOOMIOS,  eternal  or  cverta/ting.  AIOOM  is  derived 
from,  or  rather  made  up  of,  two  words,  AEl  always,  and  OQM 
faffing  ;  that  is,  always  exiftmg.  As  Dr.  Strong  juftly  6b* 
fcj-ves,  *  The  fnoft  natural  Bonification  of  thefe  words  (AIOON" 
'  and  AIOOMIOS)  frohi  their  derivation  is  exifting  always*. 
'  rhefe  words  apply  more  peiii  .ently  than  any  other  in  the 
*  Greek  language  to  duration  without  end,  Thofe  who  en- 
'  deavour  to  underftand  them  m  any  other  fekfe,  mult  it  ill  allow 
4  tha'  this  is  their  natural  meaning  ;  and  mud  recur  to  a  figura- 
■*  live  ufe,  to  accommodate  them  to  their  own  fcheme.'t 

II.  The  Greeks  applied  AIOOM  to  this  world,  Not  limply 
to  this  earth,  creatures,  and  the  men  of  the  world  ;  for  this  they 
had  ano.her  word,  KOSMOS.  But  they  applied  it  to  this  ft  ate 
of  exiftehce  ;  including  divine  providence,  and  the  fucceflive 
generations  of  men,  with  the  various  things  and  events  of  this 
prefent  ftate.  The  fact  appears  to  be  this  ;  they  fuppofed  there 
would  be  a  generation  of  men  in  fucceffion,  with  the  lame  divine 
providence,  circumftances  and  thingt,  without  end.  The  world, 
they  fuopofed  would  lafl  forever,  Therefore  they  called  it  the 
AIOON,  the  always -living,  or  the  exijting-forever.  There- 
fore AIOOM,  in  its  original  [en(e,  means  forever,  The  Greeks 
might  ule  it  in  a  limited  {enii%  but  this  was  out  of  its  natural 
courfe  ;  this  is  evident  from  the  derivation  of  this  word,  as  well 
as  the  manner  of  its  ufe. 

This  explains  one  certain  ufe  of  it  in  fcripture.  Here, 
AIOOM  is  fometimes  applied  to  the  Jewifh  date  ;  and,  into  our 
language,  is  commonly  tranflated  world.  The  end  of  the  world, 
is  a  phrafe  fometimes  ufed,  to  mean  the  end  of  the  Jewifh  ftate, 
as  in  Mat:,  xxiv.  3.     The-  Jews  held  to  two  ages  or  grand  di- 

vifions 

*  The  double  vowel,  or  00,  is  here  intended  to  anfwer  to  the  long  0,  or  omega,  ia 
the  Greek  ;  and  [hould  bo  pronounced  with  mly  two  articulations,  or  as  a  w  >rd  of 
two  iyllabl«6,  as  MOWN.  So  the  Eta  orl»ng  E,  in  Greek,  is  hereafter  writtqp  with 
Wf.  -r  BtiKvtUtict  and  Miferyt  p.  95,  96. 


%to  IJiiivtrfalifm  confounds  and  dejlroys  itfeif. 

vlfions  of  time.  One  was  the  age  before  the  coming  of  the 
Median,  and  the  other  after.  Thefe  are  called  worlds,  as  hi 
1  Cor.  pc.  11.  *  Upon  whom  the  ends  of  the  worlds  are  come,* 
as  it  might  be  rendered.  Again,  AIOON  is  applied,  generally \ 
to  the  world,  or  to  the  whole  (late  of  exiftence  fiom  the  begin- 
ning to  the  end  of  time.  As  in  Matt,  xxviii.  20.  •  *  Lo,  I  am 
*  with  yon  alway,  even  unto  the  end  of  the  world,  SUNTELE1- 
■  AS  TOU  AL'OONOS.'  AIOON  is  alfo  Tiled  generally, 
vhen  applied  to  the  invifible  {late.  Mark  x.  qo.  n  In  the  world 
'  to  come  (TOO  AIOONI  TOO  ERCHOMENOO)  hfeev- 
'  eilaftiniT.'  We  fomctimes  mention' tiie  world  to  come,  {imply; 
and  then  add  fome  other  word  to  exprefs  the  duration  intended. 
Now,  divine  wifdom  fa w  fit  to  apply  the  fame  word  to  our  pref- 
ent  ftate  oi  exiftence  as  Was  commonly  ufed  among  the  Greeks. 
And  it  anfwered  this  important  purpofe  ;  it  made  it  certain  to 
Greeks  and  Jews  that  this  world,  anc(  what  the  Greeks  held  to 
be  without  end,  Eiult  come  to  an  end.  It  was  natural  and  necef- 
fary  for  the  fame  word,  in  the  New  Teftament  efpecially,  to  be 
applied  to  the  prefent  ftate  of  exiftence,  as  was  ufed  among  the 
JGretks.  This,  inftead  of  bein^  an  argument  that  this  word  doc* 
not  primarily  intend,  endlefs  duration,  is  a  ftrong  argument  to  the 
contrary.  For  if  this  word,  as  univerfahfts  fay,  in  its  primary 
meaning  intends  an  age  that  ran  ft  come  to  an  end  ;  there  was 
then  no  need  that  fcripture  fhould  exprefsly  teach  the  Greeks, 
that  their  AIOON,  exijlence,  or  world,  fhould  come  to  an  end. 
And  becaufe  they  applied  an  unlimited  word  to  a  wrong  object, 
this  is  no  evidence  that  this  certain  wTord  does  not  originally 
mean  endlefs  duration,  Efpecially,  as  they  fuppofed  the  object, 
to  which  it  was  fo  applied,  was  to  continue  without  end.  Like- 
wife,  AIOON,  which  primarily  includes  exijlence,  difptnja- 
tion,  world,  or  Jlate,  which  alfo  means  an  eternal  ftate,  is  appli- 
ed 10  the  Jew  dh  Hate:  this  is  to  convince  Greek  and  Jew  that  even 
this  /late  fhould  come  to  an  end.  There  is  noambiguity  in  uf4 
ing  an  unlimited  term,  in  a  limited  fenfe,  when  iuch  limitation 
is  plainly  exprefled,  or  neceflarily  underftood.  In  this  way  18 
ufed  every  unlimited  teiJn. 

Furthermore,  we  hence  fee  why,  in  the  ufe  of  the  cxpreflion, 
world  without  end*  the  words  without  end,  feem  to  be  an  ad- 
dition lo  the  word,  world.  The  Greeks  had  no  idea  of  a  world 
that  has  an  end.  The  Ample  term,  AIOON,  world,  was  with 
them  an  eternal  world,  or  an  eternity.     But, 

III.  In  the  New  Teft  .ment,  AIOON,  when  ufed  in  a  limited 
fenfe,  to  mean  the  Jewifli  ftate  or  this  world,  k  always  ufed 

without'  r 

*  Ifai.  45.   i7. 


Univcrfalifm  confounds  and  deflroys  itjelf.  i3t 

without  the  prepofition  EIS.  In  this  way  we  here  find  it  in  a 
number  of  inftances.  But  when  ufed  in  an  unlimited  fenfe,  or 
applied  to  things  of  the  next  world,  it  is  governed  by  the  prepo- 
fition EIS  ;  as  EIS  TON  AIOONA.  In  this  conftruftion, 
it  occurs  in  a  great  number  of  inftances.  And  is  always  fo  ufed 
in  the  New  Tellament,  when  joined  with  things  of  the  next 
world,  except  a  few  inftances,  which  will  be  hereafter  explain- 
ed. 

This  gives  us  things  in  a  plain  and  correct  manner.  There  is 
no  ambiguity  in  applying  AIOON,  when  ufed  without  the  prep- 
ofition EIS,  to  the  Jewifh  ftate,  or  to  the  world  in  general.  The 
Greeks  io  ufed  it,  as  we  have  already  feen.  But,  to  diftinguifh 
the  ufe  of  it,  when  applied  to  things  of  the  coming  world,  or 
things  which  have  no  end,  the  prepofition  EIS  is  joined  with  it. 
Every  one,  acquainted  with  the  dead  languages,  knows  that  EIS 
TON  AIOONA  was  an  unlimited  expreflion,  or  gave  an  un- 
limited idei,  among  the  ancient  Greeks.  It  anfwered  to  the  in- 
finitive mood  in  our  language  ;  or  as  when  the  prepofition,  to, 
is  joiped  With  an  objective  cafe.  And  infteadof  being  rendered; 
forever,  as  it  commonly  is  in  the  new  teftament,  it  might  as 
well  be  rendered,  to  eternity.  In  no  language  can  an  expref- 
ion  be  found,  but  what  may  be  limited  by  other  words,  or  by 
the  fubject.  to  which  it  is  joined.  But  if  this  does  not  exprefs 
an  abfolute  eternity,  when  it  is  not  limited,  there  is  none  in  the 
bible  that  does.'  When  this  term,  however,  is  limited,  the  limi- 
tation is  obvious,  wherever  it  is  found  in  the  facred  volume. 
This  we  might  e'xpecl,  as  it  is  of  the  firft  importance  that  the  two 
fubjetts,  time  and  eternity,  mould  be  kept  diftinft. 

The  ufe  of  the  adjective,  or  derivative  of  AIOON,  further 
confirms  what  is  faid  above.  This  adjective,  AIOONIOS  eter- 
nal or  everlafUng,  is  ufed  in  the  new  teftament  in  a  great 
number  of  inftances  ;  and  almoft,  or  wholly  without  exception 
is  applied  to  things  of  the  coming  world  ;  things  which  have  no 
end,  as  will  hereafter  be  mown.  As,  therefore,  the  derivative, 
eternal,  is  fo  generally  applied  to  unfeen  things  which  arc 
flri&ly  eternal  ;  fo  the  primitive  word,  or  rather  EIS  TON 
AIOONA,  to  eternity,  mult  intend  a  ftri6i  eternity. 

IV.  We  fhall  enumerate  the  inftances  of  the  ufe  of  AIOON 
and  AIOONIOS,  in  fcripture ;  begin  with  the  old  teftament; 
and  make  remarks,  as  we  pafs  along,  on  fome  that  are  the  moil 
important  and  decided. 

But  in  tracing  the  ufe  of  thefe  Greek  words,  through  this  part 
©f  fcripture,  the  principal  object  is,  that  we  might  be  able  t-q 

meet 


t%2  Vnivtrjalljm  confounds  and  d'jlroys  it/elf^ 

meet  the  objections  of  Univerfalifts.  Dr.  Chauncy  and  others 
Lave  followed  the  Septuagint,  or  Greek  yerfion  of  the  old  tef- 
tameat,  inire'ad  of  the  tfebrew,  to  make  out  their  fenfe  of  for* 
ever  and  ever  Lifting.  Eat  the  Ffebrew  mu'i  here  deter* 
mine  their  original   lenfe.     To  the  object,  we  (hall  be 

obliged  to  attend  minutely,  and  |p  enumerate  every  particular 
initance. 

As  another  prerequifite,  we  rouft  keep  in  mind  what  was  Rat- 
ed  in  the  Idil  Letter,  relative  to  the  typical  ufe  of  thefe  words, 
AIOON  and  A1QONIOS.  forever  ai-id  ever  Lifting,  are,  in  the 
eld  teftament,  a£ten  applied  to  a  compound  object,  the  ihadow 
and  the  fubftance.  Theihadow  being  a  fading  thing,  only  for 
a  day  or  a  tune,  while  the  Jubilance  is  truly  everlaftirfg. 

Again,  there  are  other  Greek  word%  or  words  in  the  Septua- 
gint, afide  froni  thefe  under  on  Jerationj  which  are  tranflated#' 
forever.  As,  EIS  TE.LOS  ftp  the  end,  or  at  the  end),  w'hica 
occurs  fixteen  times  •*  and  EJS  NIKOS  (continually),  which 
is  foui.d  m  lour  inAanjges.f1  Alfo,  the  Greek  words  anfwerintf 
to,  all  my  days9  all  iky  days,  all  the  days  of  the  Ifraeliies, 
lh roupdiout  their  gt h t  ratio ;i  f ,  t k e  u t m  ) >   day s ,  yj h i  1$ 

ve,  are  Corrjetimes  rendered,  forever  A 
■  We  now  ccuuetbthe  intended  bhjeel,  -  And,  in  the  Septus- 
gint,  EIS  TQN  AIOON  A  is  the  common  phrafe  to  expreff 
j(j>  ever,  and  it  is  here  ufed  For  this  end,  more  than  all  the  others, 
as  we  {hall  presently  fee.  There  are  other  conflru&ions  of 
AIOON,  without  the  prep^tion  EIS  ufed  for  this  purpofe  t 
As  EOOS  AIOONOS,  DIAIOONOS,  &c.  which  are  found 
in  fcfty  inliances.  Fifteen  of  thefe  are  typical,  or  joined  to 
typical  thhjgs  ;$  three  figurative  ;||  and  the  remainder  in  the 
sis  [uiic.i  As  may  be  feea  by  examining  the  quotations  below. 

Forever 
*  'rV-e  places  are,  1  Chron   xxviii-  9.  (Tf  tV.  >u  fprfake  him,  lie  v.'ill  caft  thee  off 
.  1  -  a   :'  e  end  )     |  ih  -:;v.  bo.  XX.  7    xxiii    7.     Pial.  xii:.  1.  xvi    11.  xliv.  s^. 
%\\x.  9.  Hi.  5.   ixviii.  16.   Ixxiv.  1.  10.  19    !xxv '••..  8.  Ixxix.  5,  Ixxxix.  4O. 
.-.  a  Sajn    ii.  -26    Jol)  xxx.  7.    Lam.  iv.  20.  Amos  i.  1  1. 
..  9.  :■: i  1  v .  ;(vi.    Dcut.  iv.  40.    1  Sam.  ii.  3c.  or.     2  Chron.  xxi.  7.     I*fa1. 

xxiii.  6.  xciii.  5. Nurnh   xxiv.  20,  24,  is  tranflated,  perrfk   forever,  inftead  of  vt~ 

Job  iv.  20.  ■        er,  inftftad  of  utterly  defrayed,     J«"»fb.  iv.  «„j, 

•  might  ie;T  the  Loap  your  Go-    forever)  iuftead  of,  ?n  a//  vo'o-  aw*,    or  fa  u// 
. ,  .     In  Kai.  xxx.  8,!  the  words.are,  /  r--'-v.   inftead  oi,  ieng  ti),n.     In  Mk«h 
vii.  18,  f~rc::.r  is  rendered  from  a  negative  part 

f,  The  pla  xiii.  15.  Dent,  vcviii.  4^.  Jofh.  iv.  7.   1  S^m. 

vii.  if.  1  CIuou.  )  i  wh.  ij  twice,  a  Chron.  vii.  jC.  PkJ.  exxxii. 

12.  Hai.  lx.  ai.  Jerena.  xvii.  25.  xxxi.  40. 

D    1  vSain.  ii.  26.      1  Ki»^.  xii.  7.      2  King.  v.  87. 

tt   Deut.  v.  29.  xii.  2?>.    1  San;,  iii.  13,  t|    xv.  uj.  44.    2  ^am.  ii;.  28.  vii.  *»4.  46, 

1.  xvii.  ti,  24.     Nebttn.  xiii.  1.     Pial.  xvi'i.  50.  xxv.  6.  xwiii.  9. 

•     ..  ;    :        ;.:.  4.  cvi.  32.  c;uii.  2.  cxv.  l$.  cx::i.  S.   exxv.  2.   exxxi.  3, 

Gjtxxiii. 


VnivcrfdH/m  confounds  and  deftroys  life  If  t$$ 

Forever  and  ever,  translated  from  EOOS  AIOONOS 
XOON  AIOONOON,  and  from  other  conihuttions  of  AI- 
CON  without  the  prepoGtion  EIS,  occurs  eight  times.  Two 
of  them  are  ufed  typically,*  and  the  reft  in  the  unlimited  fenfe.f 

With  the  prepofiuon  EIS,  AIOON,  when  ir&ri&atedforev'eri 
or  into  other  words  of  like  import,  is  found,  throughout  the 
Sep^uagint,  two  hundred  and  fevcn  time?.  Eighteen  of  thefe 
are  EIS  TON  AIOONfA  TOU  AIOONOS  "and  other  For- 
mations bf  the  above  word,  which  are  rendered, yb rever  and  ev~ 
ef.  Seven  are  EIS  TOUS  AIOON  AS,  the  plural  of  AIOON, 
joined  with  the  above  prepofirion  ;  and  tranfiated,  forever* 
Eight  are  EIS  AIGONA  AIOONOS,  and  rendered  in  the* 
fame  manner.  The  remainder  of  this  number  is  made  up  whol- 
ly of  EIS  TON  AIOO'NA.  This  phrafe,  therefore,  is  the 
common  one  to  cxprehfgrever,  and  ufed  more  in  the  Septua- 
gint,  for  this  purpofe,  than  all  the  reft.  This  further  confirms! 
what  has  been  faid  ol  the  abfolute  unlimited  meaning  of  this 
phrafe,  when  directly  ufed,  cr  not  limited.  So  this  helps  to  con- 
firm its  u'fe  in  the  new  teliatnent,  as  may  yet  more  fully  ap- 
pear. 

Twenty-one  of  the  forementioned  two  hundred  and  feven'in- 
fiances  are  typical,  or  applied  to  tiie  fhadow  and  fubftance  ;+ 
fixteen  are  figurative  ;§  all  the  reft,  which  is  one  hundred  and 
feventy,  means  end'lefs  duration,  and  can  be  taken  in  no  other 
fenfe,  as  may  be  feen  from  the  marginal  note*.? 

And 

*Sfcxxlit,  5.  litX.  "cx'-i.  4.  xxxii.  17.  jjtrfem.  xv.  n.  XXXV.  6  Zech  i.  5.  Mel.  i.  4., 
*-Hai  xiv.  1?.  EGO  >  TOU  AT  >0,\TOS  E  PI.  world  without  end  ;  hers  the  ETF. 
feems  to  bsan  addition,  for  reafons  hereafter  to  Le  given. 

*  Jerem.  vii.  7.  xxv.  5. 

+  Exod.  xv.  !8.    1  Chron.  -vi.  36.  xx'-x.  10.   Nthem.  ix.  5.    Dt>b.  ii.  p.o.  vi?.  1$, 

%  The  p;.-r0s  a^e,  EJeod.  xxxii.  13.  Jofh.  xiv.  9.  2  Sam.  viii.  13,  16,  89  twire* 
1  King.  ix.  3.  1  Chron.  xxix.  18.  2  Chron.  xxx.  g.  xxxiii.  4.  Pial.  lxi.  4.  exxxiiv 
54.  ex'viii.  6.  Jerem.  xvii.  25.  Ezek.  xxxvii.  55  twice,  26,  28.  xiiii.  7.  9.  To 
which  maybeadded  Ifai;  xxxiv.  17  ;  which  iaEIS-TON  AIOONA CHRONOtf . 

S  Exod.  xxi.  6.  Levit.  xxv.  46.  De-t.  xiii.  16.  xv.  17.  ]ofh.  viii.  28.  1  Sam, 
JtXVli.  12.  1  King.  i.  31.  2  King.  v.  27.  Nchem.  ii.  3.  Eccl.  i.  4.  Ifai.  xxxiv.  10. 
Dan.  iii.  9.  v.  10.  vi.  6,  ai.  Tc  this  is  added  Iiai.  xxx.  8,  rendered  foruer  and 
toer. 

5  Gei.  iii.  ?.i.  Exftdi  xiv.  13.  xlx.  o.  Dent  xxiii.  6.  xxix.  29.  xxxii.  40.  Jud£. 
ii.  1.  1  Kiiig.  x.  9.  1  Chron.  xvi.  34.  41.  xvii.  27  twice.  2  Chron.  v.  13.  vii.  3,  6- 
ix.  8.  xx.  2*.  Ezra  iii.  11.  Job  vii  16.  Pfal.  v  11.  ix.  7.  18.  xii.  7.  xv.  5.  xix  9. 
XXi.  6.  xxii.  ?.(■■,  xxix.  10.  xxx.  6,  12.  xxxi.  1.  xxxvii.  18.  27,  28.  29.  xli.  12.  xliv. 

8.  xlv.  2.  xiix.  8-  9.  ii.  Iii.  9.  lv.  22.  lxi.  7.  8.  Ixxi,  1.  ixxii.  17.  lxxiii.  26.  lxxv. 

9.  lxxvii,  7.  !xxx.  13.  Ixxxi.  15,  lxxxiii.  17.  lxxxv.  /-.  ixxxvi.  12.  Lxxx.x.  1,  2, 
23,  99,  36,.  37,  52.  Xcii.  7,  8.  cii.  28.  ciii.  9.  civ.  31.   cv.  8.    cvi.  1.    cvii.  1.   ex.  4, 

5,  8.  9.  lO.  cxii.  3.  6,  9.  rxvii.  2.  cxviu.  1,  2.  3.  4   cxix.  89.  93.  \Co.  cxxxv. 

xxvi.  thfoughout.  exxxviii.  8.  ex  vi.  6",  10.    Prov.'x.  30.  xxvii.  24.    Eccl.  ii. 

*6.  iii.  14,  ix.  6.    iiai,  ix.  7.  xiv.  00.   xxv.  2.   xxxi'u.  20.   xl.  g.  xlvii.  7.    Ii.  6,  £. 

lvii. 


t^4  Univerfalifm  confounds  and  deftroys  itfelfi 

— By  examining  thefe  texts,  it  is  found  that  twenty,  or  mare, 
cf  this  number  are  ufed  as  pofitive  and  unexceptional  denials. 
Namely,  that  fuch  an  event  lhall  no  more  return,  that  fuch  a 
thing  lhall  never  be,  that  fuch  a  thing  mail  have  a  final  end,  or 
that  fuch  a  thing  lhdll  never,  end.  As,  Exod.  xiv.  13.  '  The 
k  Egyptians  whom  ye  have  feen  to-dav,  ye  fhall  fee  them  again 
8  no  more  forever  J  Pfal.  xv.  5.  *  He  that  doeth  thefe  things 
'  mail  never  be  moved,  OU  SULENTHEESETAI  EIS  TON 
6  AIOONA,  fhall  not  be  reje6ted,  or  call  av/ay  of  God,  to  eter- 
4  nity.  Pfal.  xxx.  6.  'In  profperity  I  faid,  I  fhall  never  be 
4  moved.',  lxxi.  1.  *  Let  me  never  be  put  to  confufion.'  cxix. 
J93.  ■  1  v/ill  never  forget  thy  precepts.'  Prov.  xxvii.  24. 
'  Riches  are  not  forever.'  Dan.  ii.  44.  '  In  the  days  of  thefe 
4  kings  fhall  the  God  of  heaven  fet  up  a  kingdom,  which  fhall 

•  never  be  deftroyed.' 

EIS  TON  AIOON A,  out  ci?  the  Septuagint,  is  fifteen  times 
trariflated  never.  All  which  cafes  are  fome  of  the  mofl  plain 
and  pofitive  negations  of  any  to  be  found.  It  is  remarkable,  to 
make  a  decided  and  unexceptionable  denial,  this  phrafe  is  gener- 
ally "fed  in  the  Septuagint.  But  if  thefe  texts  do  not  exprefs 
en'dlefs  duration,  it  cannot  be  expreffed  by  words.  The  bare 
reading  of  thefe  texts,  in  Dr.  Cnauncy's  words,  is  fuflicient  to. 
confound  his  idea.  Thus,  in  his  words,  '  He  that  doeth  thefe 
c  things  fhall  not  be  movedy<?r  an  age.'  '  Riches  are  not  for 
4  an  age.'  &c.  &c. 

Again,  about  forty  of  the  above  number  exprefs  the  duration 
of  divine  mercy.  As  in  Pfal,  exxxvi.  and  feveral  other  places. 
Had  there  been  words  to  exprefs  boundlefs  duration,  more  em- 
phatically than  thefe,  '  The  mercy  of  the  Lord  endureth  for- 

•  ever,  EIS  TON  AIOONA  TO  ELEOS  AUTOU  ;'  we 
mull  conclude  that  the  holy  Spirit  would  have  chofen  them. 
The  fame  phrafe  is  taken  to  expiefs  the  duration  of  his  righteouf- 
jicfs,  and  of  his  judgments.* 

One  more  text  may  be  remarked  out  of  the  above  number, 
and  the  reft  Left  to  the  examination  of  the  reader.  Deut.  xxxih 
39,  40.  '  I,  even  I,  am  he,  and  there  is  no  God  with  me  :   I 

•  kill,  and  I  make  alive  ;   I  wound,  and  I  heal  :  neither  is  there 

*  any 

lvii.  16.  lix.  21.  Jerem.  iii.  5,  12.  xxxiii.  11.  xxxiv.  10.  1.  39.  !}.  26,  62.  Latrfi 
iii.  31.  v.  19.  Ezek.  xxvi.  21.  xxvii.  36.  xxviii.  ig.  Dan.  ii.  4,  44  twice,  iv.  34. 
xii.  7.  H>)fca  ii.  19,  26,  27.  Joel  iii.  20.  Obadi.  to.  Mich.  iv.  7.  To  which  is  ad- 
«lcd  the  following,  rendered  forever  and  ever.  Pl'al.  ix.  5.  x.  16.  xxi.  4.  xlv.  6,  17. 
xlviii.  14.  iii.  it),  cxi.  8.  cxix.  4^.  cxlv.  i,  2,  21.     Ilai.  xxx.  8-     Dan.  xii.  3.     MiC. 

iv.  5. .-EIS  TON  AIOONA,   in  Pial.  c.  g.  cxix.    142,  144,  is  tranflated 

6-  ertqfting, 

*  Pfal.  cxi.  3.  c.\ii.  3,  9.  cxix.  i6o. 


Univerfalifm  confounds  and  defiroys  itfelf,  1S3 

•  any  that  can  deliver  out  of  ray  hand.  For  I  lift  my  hand  ta 
•heaven,  and  fay,  /  live  forever,  ZOO  EGOO  EIS  TON 
1  J  WON  J/  In  this  mod  folemn  manner,  the  Almighty 
f  wears,  as  it  is  in  the  Greek,  by  his  right  hand  lifted  up  to  heav- 
en, and  fays,  /  live  forever.  Had  there  been  better  words  thail 
thefe,  or  better  than  the  original  Hebrew,  to  exprefs  his  own  Em 
'ternity,  doubtlefs  he  would  have  chofen  them. 

Thefe  thing*  help  to  explain  the  figurative  ufe  o\fiorev  er.— * 
When  Daniel  faidto  Darius,  *  O  king,  live  forever  '*  it  is  plain 
from  the  nature  of  the  cafe,  that  he  meant  to  adopt  the  ftrongeft  ex- 
preilion  then  in  ufe,  or  certainly  one  as  ftrong  as  any.  It  would 
have  been  an  mfult  to  Darius,  bad  Daniel  wifhed  him  to  live 
for  an  age,  or  for  ages,  whether  longer  or  fiiorter,  as  in  Dr. 
C's  words.  Although  the  prophet  ufedtQJs  phrafe,  live  forev- 
er, hyperboiically,  in  fome  fenfe  ;  yet  he  might,  and  undoubt- 
edly did,  Willi  all  poflible  good  to  his  king  :  long  life  here, 
and  eternal  life  hereafter.  None,  therefore,  bnt  an  expref- 
fion  ftrielly  unlimited,  in  its  primitive  fenfe,  could  have  an- 
fwcrei  lis  purpofe.  And  when  it  is  faid,  *  The  earth 
'  abidefn  forever,'  Eccl.  i.  4  ;  this  is  a  ftrong  figure,  to  denote 
the  liability  of  the  earth,  compared  to  other  things.  But,  in  Dr. 
Chauncy's  line  of  arguing,  words  cannot  be  ufed  in  a  figurative 
fenfe  ;  or,  with  him;  there  is  no  fuch  thing  as  an  hyperbole. 
Thus,  in  his  language,  *  One  generation  palteth  away,  and  anp- 

•  ther  generation  cometh  :  but  the  earth  abideth/<?r  an  age.  EIS 
4  TON  AIOONA,'  in  the  lingular  number.  Unlefs  we  would  de- 
ny the  ufe  of  tropes  and  figures,  we  muft,  therefore,  allow  that  an 
unlimited  term,  one  giving  an  unlimited  ide3,  may  be  ufed  con* 
trary  to  its  primitive  fenfe. 

Again,  the  typical  ufe  of forever  mows  that,  naturally  and  o- 
riginally ,  it  means  endlefs  duration.  This  will  prefently  be  con- 
sidered. 

Wc  now  come  to  theadjeclive  AIOONIOS,  eternal  or  ever- 
lafling,  as  it  occurs  in  the  Septuag  int.  And  here  it  is  found  in 
eighty-eight  inftances.  Four  of  which  are  figurative,^  forty- 
eight  arc  typicdl,%  the  remainder  have  no  other  than  an  unlim- 
Z  ited 

*  Chap,  6.  2l. 

+  The  places  are,  Ezek.  xxxv.  5.   Jonah  ii.  6.  Hab.  iii.  6,  twice. 

%  The  pl.:cc3  are,  Gen.  ix.  16.  xvii.  7,  8,  13,  19.  xlviii.  4.  Levit  xvi.  34.  xx'v. 
8.  Numb.  xxv.  13.  2  Sam.  xxiii.  5.  1  Chron.  xvi.  17.  Pfal.  cv.  10.  Ifai.  xxiv.  5. 
]v.  3.  lxi.  8.  Jerem.  xxxii.  4.  xxxvii.  26.  To  which  is  added  the  following  inftance* 
of  AIWVIOS,  \xss\1\zttd.  forever.  Exod.  xii.  14,  17,  84.  xxvii.  21.  xxviii.  43.  xxx. 
ti.  xxxi.  17.  Levit.  vi.  18.  vii.  34,  36.  x.  8,  9,  15.  xvi.  31  xxiii.  14,  21,  31,  41. 
Numb.  x.  8.  xv.  15  xviii.  11,  19,  23.  xix.  10.  Ajain,  may  be  added  thefe,  tranf- 
md perpetual.  Gen.  ix.  12.  Exod.  xxxi.  i6.  L«vit.  xxiv.  9.  xxv.  g^.  I^uaib.  xix. 
21.  Jtrem.  xviii.  16.  Ii.  39.  The 


l$6  fm  confound i  and  dejlroys  it/elf. 

ited  meaning.*  They  aredefcriptive  of  the  attributes  of  Deity', 
the  rewards  oi  the  righteous  and  the  wicked,  and  the  duration  of 
Chriit's  kingdom.     As,  '  The  everla/lnigGod.'     'IntheLokD 

*  Jehovah  hevcrlafting^i^ngth.'  'The  righteous  (hall  he  \wev- 
'■  erlafting  remembrance.'  'I  (God)  will  bring  an  evtrlajiing  re- 
'  proach  upon  you  (the  falfe  prophets  and  their  adherents,)  and 
■  a  perpetual  (hame,  which  fhall  riot  be  forgotten.   '  His(Chrift's) 

*  dominion  is  an  evctlafting  dominion,  which  JJiali  not  pafs 
'  away.' 

The  view  we  had,  in  the  lait  Letter,  of  the  reign  and  kingdom 
of  Cbrift,  which  is  to  1  a  ft  to  an  abfolute  eternity  ;  this  helps  to 
confirm  the  promifes  of  future  bleflednefs  to  the  faints.  For  all 
thefe  promifes  run  parallel  with  the  duration  of  his  reign  and 
kingdom.  And  thefe  things  ferve  to  explain  the  typical  ufe  of 
tverlafting.  A  typ?,  as  has  been  faid,  is  a  fhadow,  fet  to  reprefent 
aTiibftariCe  ;  &  l  hat  which  fades  away,  is  let  to  reprefent  that  v.  hrjch 
fades  not  away.  A  type  is  a  temporal  thing,  reprefent  ing  that  which 
h  eternal.  As  when  God  prornifed  to  David,  concerning  his  fon 
Solomon  ;  '  He  (ball  build  an  houfe  for  my  name,  and  lie  ihall-De  my 
4  Ton.  and  I  will  be  his  father,  and  I  will  eftablilh  the  throne  of  his 
'kin  eV.-+  The  fubdanceof  wha't  was  pro- 

by  thi8  |  pi  -cil  kingdom  of  David's  or  Solomon's,  had  its! 
fulfilment  in  Chrift.  And  tins  throng,  efLdhlifted  in  the  luie  of 
David,  which  was  of  temporal  duration,  throughout  their  gen  • 
eratiens,  prornifed  the  endlefs  reign  or  Cbrift.  The  throne  of 
Chrift''*  kingdom  is  here  prornifed  to  be  ilrictly  forever.     So  it 

is 

The  above  twt  Jonah  it.  6.  (  The  earth  with  her  bars,  was  about  rr.e  forever,'  is, 
according  to  the  Greek,  1  ling  to  the  Hebrew,    '-The  everlafling     ars  of  the 

*  earth  were  about  me.'     Again,   the  above.  Gen,  i  ■:.  16.    'The  bow   fhall   be  in  the 

.  r  the  tvtrlajtx  t  between  God  and  every  liv- 

,...'     This  to  Noah,  was  ftricfcly  tvetlaftiug.     The  fame  bow,  Rev.  iv.  3, 

e  a  token  of  God'*  endlefs  faithfulncis  to  his  faints.     As  an  appendage  to  this, 

...  with  Noah,  God  will  not  any  mors  fmite every  thing  living  ;  as  he  has  done, 

w\.\\c  the  earth  rerdalneth . 

*  The  places  are.  Gen.  xxi.  33.  Pfal.  xxiv.  7,  9.  cxii.  6.  exxxix.  24.  Prov.  X.  ftp 
ILL  xxvi.  4.  xxxiii.  14.  xlv.  17.  li.  11.  liv.  8.  W.  13.  lvi.  5.  I*.  5,  15,  19,  ao.  lxi. 
7.  lxiii.  12.    Jerem.  xxiii.  40.  xxxi,  3.  Ezek.  xvi.  60.    Dan.  iv.  3,  34.  vii.  14.  xii. 

e. Thefe,  rendered,  forever,  aie  added,  Exod.  iii.  15.    Micah  ii.  9. -—Thefe4 

betutt,  Pfal.  IxxViii.  66.  Jerem.  v.  ia.  xxiii.  40.  xxv.  9,  12.  1.  5. 
Ezek.  xx xv.  9. 

Pfal.  x)i.  13.  xc.  <2.  clii.  17  cvi.  48.  'From  tverlajiing  t?  everlafling  ;'  and  the 
fame  in  the  Greek  and  Hebrew  as  from  etcmilx  to  eternity. — Pfal.  xciii.  t.  Prov.  viii. 
m  I iai.  lxiii.  16.  Micah  v.  2.  hhb.  i.  \2.  «  Prom  tverlafting  1*  the  fame  as  froirf 
■■■/v.— Deut.  xxxiii.  27.  THEOUARCHEE.  eternal  God. 
«  *  Considerable  labour  has  been  fpentto  make  a  correct,  flatement.  It  is  not  pre- 
tended,  however,  and  for  the  want  of  a  Greek  Concordance  to  the  Old  Teftarnent, 
but  that  foroe  few  inftance»<  buth  *f  AIOON  and  AIOONIOl',  have  beea  ever- 
looked. 

i    1  ChrOR.  xxii.  10. 


Univerfalifm  confounds  and  deflroys  itjdf.  1%? 

1$ interpreted  in  Luke  i.  32,  33.  ■  The  Lord  God  fball  give  unto 

*  him   (Jesus)   the  throne  of  his    father  David  :  And  he  ftiatt 

*  reign  over  the  houie  ot  Jacob  forever;  and  ot  his  kingdom  there 
'  fhall  be  no  end.'  Thus,  in  the  new  te!lament,the  vail  is  taken 
away,  the  (hadow  or  type  removed,  for  the  fubitance  to  appear. 
And  nothing  ic  plainer  in  fcripture,  than  that  David  was  let  as  a 
type  of  Chrift.  Ail  fuch  promifes,  therefore,  made  to  him,  con- 
tained, behind  the  curtain,  promiies  ma'ieto  Cliriir.  They  con- 
tained promifes  of  earthly  or  temporal  bleflings  to  David,  and  hi?) 
feed  after  him  ;  but  the  grand  tiling  intended  was  the  eternal 
blelfeduefs  ot  Chriii  and  his  people, 

The  fame  is  taught  by  the  promifes  made  to  Abraham.  As  in 
Gen.  xvii.  7,  8.  '  I  will  eitablim  my  covenant  between  me  anc^ 
4  thee,  and  thy  feed  after  thee,  in  their  generations,   for  an  ever- 

*  laft ing  covenant  ;  to  be  a  God  unto  thee,  and  to  thy  feed  after 
'  thee.     And  I  will  give  unto  thee,  and  to  thy  feed  after  thee, 

*  the  land  wherein  thou  art  a  ft  ranger,  all  the  land  of  Canaan, 
4  for  an  everla/Jiing  poileflion.'  This  covenant  and  promife  to 
Abraham  evidently  had  a  two-fold  meaning,  including  bothtem- 
poral  and  eternal  things.  That  which  was  only  temporal,  or  the 
earthly  Canaan  in  itfelf,  was  for  Abraham  and  his  feed,  to  pofefs, 
v. rIii! e  the  Abrahamic  difpenfation  lafted  ;  and  to  this  period  it 
was  limited,  Or  it  expired  at  the  coming  of  the  Mefiiah  :  ■  Be- 
'  tween  me  ancf  thee,  and  thy  feed  after  thee,   in  their   genera* 

■  tions.'  The  Mefiiah  was  the  grand  feed  prcmifed,  and  his  ad- 
vent completed  thefe  generations  of  Abraham,  A  belief  of  this, 
a,s  it  appears,  was  one  ipecial  article  of  Abraham's  faith.  And, 
it  is  here  remarkable,  thefe'  words,  *  In  their  generations,* 
4  Throughout  their  generations,'  &c.  make  a  part  ox,  the  Abra- 
hamic covenant,  or  they  are  a  neceffary  appendage  to  it,  Where 
they  are  not  exprelTed,  they  are  neceffarily  undcrftocd.  Which 
left  no  ground  for  miilake.  This  everlafting;  grant  of  Canaan, 
as  an  earthly  inheritance  only,  was  in  force  till  the  coming  of 
phrift,  and  no  longer.*  This  everlafting  grant,  at  the  fame  time# 
typifyed  and  promifed,  to  all  the  righteous,  an  eternal  inherit- 
ance in  heaven. 

The  fame  is  remarkable  as  to  the  Levitical  flatutes  and  ordi- 
nances.— '  A  ltatute  forever  unto  him  (Aaron),  and  his  feed  af- 
9  ter  him.' — *  A  ftatute  forever  in  your  generations.' — 'A  tiatute 

■  forevefthroughout  their  generations.^  Thefe  words,  'Through* 
'  out  theirgenerati:)ns,'&c.  fp often  occur  in  this  connection, asto 
leave  no  room  for  deception.    The  plain  meaning  was,  thefe  ordi, 

nances 

_  *  The  ]'.w&  woold  have  held  Cansan,  after  the  comin<r.  of  Chrift,  aprl  to  the  end  of 

tlm«,  by  natural  ri^ht  ;  had  they  not  been  ejected,  fnt  tfwiir  'ins,  by  the  judojt^ptJ  of 

t  Exod.  xxviii.  43.  Levit.  vi.  i3.  vii.  36. 


i88  Vniverjalijm  confounds  and  dcfircys  itjtlf. 

ranees  were  never  to  ceafe  while  the  prieflhood  of  Aaron  Lifted. 
And  this  was  given  to  Phinehas  as  a  covenant  of  peace,  and  fidelity 
on  his  part,  for  an  ever  la  fling  prieflhood.  On  condition  of  Phin- 
ehas and  his  feed  abiding  faithful  in  this  covenant,  God  hereby  bar- 
led,  to  a  flricl  eternity,  every  other  tribe  and  family  from  the  priefl- 
hood. That  the  prieirhood  of  Aaron,  however,  was  to  expire,  was 
plainly  intimated  by  the  words,  *  Throughout  their  generations. 
And  as  thefe  ordinances  were  only  *  a  Uiad  rw  of  good  things  to 
come,'*  it  was  nothing  but  criminal  blindnefs  in  the  Jews,  to  be- 
lieve that  they  were  not  to  be  fuperccded  by  the  promifed  Mefliah. 
In  this  light  it  is  flated  by  the  apoflles  ;  and  with  reference  to  palf 
ages,  as  well  as  to  the  time  then  prefect.  So  that,  a<  in  this  cafe, 
when  everlafling  or  forever  is  reilri£led,  this  reflriclion  is  obvi- 
ous. But  it  was  only  the  fhadow  which  was  limited,  or  the  type 
was  reflritled,  to  the  coming  of  the  Antitype.  The  prieflhooa 
of  Aaron  was  to  teach  the  Jews  the  unchangeable  and  eternal 
prieflhood  of  thrift.  The  prieflhood  of  Aaron  is  therefore  to 
be  confidered  in  a  two-fold  fenfe.     *  Throughout  their  genera- 

*  tions,'  i,  e.  limiting  the  ufe  of  the  type  to  the  advent  of  the  An- 
titype. And,  as  Aaron  in  an  eminent  manner  a£ied  in  Clinil's 
flead,oras  his  reprefentative,  fo  Aaron's  prieflhood,  in  fome  pro- 
per fenfe,  might  be  called  an  everlafling  priefthood.  Or  the 
prieflhood  of  Chrift,  the  ftibftah'ce  iriflead  of  the  fhadow,  includ- 
ed in  thefe  ordinances,  was  flriclly  everlafling.  The  words  of 
the  apoflle  are  a  confirmation  of  this  ;   He'b.  xiii.    20.- * 

*  That    great  Shepherd  of  the  fheep,  through  the  blood    of  the 

*  evertajtirts  covenant  :5  evidently  reicring  to  the  Aaronica'I  co- 
venant. 

Again,  as  to  the  covenant  made  with  Abraham,  or  the  bleffings 
of  the  land  of  Canaan,  it  is  evident  thefe  things  were  received 
in  a  two-rold  fenfe,  temporal  and  eternal.  Or  all  thefe  tempo- 
ral bleffings  promifed  and  fecured  endlefs  bleflings  to  ihe  right- 
eous. In  thefe  earthly,  fading  things,  there  were  wrapt  up,  in- 
cluded, or  promifed,  things  referved  in  heaven,  which  fade  riot 
away.  Therefore,  the  words  everlafling,  elei  pal,  &c.  had  {heir 
ft  rift  and  natural  meaning  among  the  Jews,  To  deny  this,  is  to 
deny  that  the  Jews  and  ancient  patriarchs  had  thegofpel  preach- 
ed among  them.+  The  apoflle  makes  the  reft,  God  gave  his 
people  in  Canaan,  an  emblem  of  that  reft,  prepared  in  heaven. % 
Of  courfe,  the  main  thing  promifed  to  Abraham  and  to  his  f'pir- 
itual  feed,  in  the  grant  of  Canaan,  was  heaven.  And  as  God  was 
then  promifing  heaven  to  the  righteous,  by  types  and  fliadows,  to 
\t  was  neceifary  that  the  land  ci  Canaan  mould  have  been  called 

ar* 

*  Beb.  x.  i.  +  See  Keb.  iv,  «v  $  Heb.  iii.  1$,  i3. 


C/niverfzlifm  confounds  and  dejlroys  itfelf.  18$ 

an  everlafting  pofleflion.  Had  it  not  been  thus  called,  God 
could  not  have  promifed  endlefs  life  by  fhadows  ;  butmuft  have 
jpromifed  it  openly,  without  the  vail  or  covering.  Which  was 
contrary  to  his  delign  at  that  time.  Thefc  things  make  it  clear, 
that  ever  lofting  was  ufed  in  a  two-fold  fenfe  among  the  Jews. 
The  type  or  the  fhadow,  feperately  confidered,  was  never  to  ceafe, 
was  perpetual,  during  their  difpeniation  and  no  longer  ;  but  the 
fubitance  contained  in  this  fhadow  was  ftrictly  everlafting. 
And  this  fubftance  was  the  grand  thing  intended,  in  the  everlait- 
ing covenant.  What  places  this  matter  beyond  difputc,  the  Jews 
certainly  received  all  their  everlaiting  grants,  promises,  flatutes 
and  ordinances,  in  trie  unlimited  fenfe,  as  they  related  to  things 
of  the  invifible  world.  They  certainly  underft  x>d  the  dominion 
and  kingdom  of  the  Meffiah  to  be.  forever  and  ever.  And  this 
they  under  Hood  from  the  words  of  the  covenant ;  or  from  ever- 
lafting itfelf,  as  has  been  mown,'  Alfo,  the  ufe  of  then  Jhad- 
ows,  they  knew,  at  leaii  fome  of  them,  was  reftricted  to  their 
generations, — to  the  coming  of  the  Meffiah. 

As  was  obferved  above,  AIOONIOS,  everl&fling,  is  ufed  in 
the  Septuagint,  in  eighty-eight  inftances.  Four  of  which  are 
figurative,  forty-eight  typical,  and  the  remaining  thirty-fix  in 
the  endlefs  fenfe.  It  is  now  evident  that  thefe  two  laft  numbers 
may  be  added  together/  For  all  thefe  typical  inllances  have  an 
unlimited/ aS  well  as  a  limited  meaning.  Indeed,  the  unlimited 
meaning  is  the  main  thing,  the  fum  of  what  is  intended  by  them. 
So  that  all  thefe  typical  cafes,  as  each  of  them  decidedly  conveya 
the  idea  of  endlefs  duration,  may  properly,  and  even  neceffari- 
]y  mult,  be  (et  down  in  the  clafs  of  unlimited  terms.  Which 
leaves  but  four  out  of  this  number,' eighty-eight,  that  are  ufed 
only  in  the  figurative  or  limited  fenfe. 

The  whole  matter  is  reduced  to  this :  The  inftances  of 
AIOON  (forever),  added  to  thole  of  AIOONIOS  (everlafting), 
make  up  in  the  whole  three  hundred  and  fixty-five  inftances  of 
their  ufe,  in  the  Septuagint  or  old  ieftament.  Twenty-three  on- 
ly of  this  number  are  figurative  ;  confequently  all  the  reft,  three 
hundred  and  forty-two,  are  ufed  in  the  endlefs  fenfe.  And  thefe 
figurative  cafes  give  decided  evidence,  that  the  proper  ufe  of 
forever  and  everlafting  is  to  exprefs  duration  without  end.  If 
otherwife,  there  is  then,  as  we  have  feen,  an  end  to  the  ufe  of 
tropesand  figures.  The  final  confequence  is,  every  inftance  of 
the  ufe  of  thefe  words,  throughout  the  old  teftament,  determines 
their  natural  and  dire6l  fenfe  to  be  expreflive  of  endlefs  duration. 

Where  now  is  the  boafted  parade  of  Univerfalifts  ?  Mr.  Win- 
chester and  otkeis  agree  with  Dr.  Chauncy,  in  afTerting  that  thefe 

words, 


*$c*  Univcrjalifm  coifc  \  dcf.rcys  it/elfi. 

words,  in  the  facred  writings,  are  mofi  frequently  and  alma.ft 
perpetually  uied  in  the  limited  fenfe.*  Mr.  Whifton,  after  let- 
ting down  a  number  of  texts,    lays,  '  There,  is   no  end  of    citing 

*  more  ordinances,  or  jiatules,  which  were  to  be  eternal,  or  cv- 

*  erlajling. ; '  Which  yet  were  to  jlaft  no  longer,  at  the  mult, 

-  than  the  Mofaic  ceconomy.?t     Dr.  Chauncy  lays,  *  I  am  wear- 

jj  ry  of  citing  parti culajly  any  more  texts. 'J  Well  he  might  be 
weary ,  tor  aU  he  hqd  cited,  to  fhow  that  thefe  words  have  a  lim- 
ited meaning,  were  nothing  to  his  purpofe. 

But,  the  object  is  to  detect  the  miilake  of  Uniyefalifts  ;  and 
not  to  fettle  the  meaning  of  thefe  words,  by  mowing  that  they  are 
more  often  found,  in  the  bible,  in  the  unhmited,  than  in  the  lim- 
ited fenfe.  It  is  wholly  immaterial  how  often  they  be  found,  ei- 
ther in  the  figurative  or  in  their  natural  life..  One  tingle  Lnijance 
of  any  unlimited  term,  ufed  in  its  direct  courfe,  is  fufheientto  de- 
cide its  natural  import,  as  may  yet  more  fully  appear. 

We  now  come  to  the  new  teftament.  And  here  the  promif- 
es  oi  life  are  made  openly,  inftead  of  being  made  behind  the 
curtain.  The  great  work  of  bringing  immortality  to  light,  be- 
ing referved  for  Chrifl,  earthly  and  heavenly  things  are  of  courfe 
keptdiftin£t. ;   the  fubftance  wholly  diverted  of  the  fliadow. 

In  the  new  teftament;  it  is  remarkable  that  AIQQN,  when 
applied  to  this  v^orId4  this  irate  of  exi  (fence,  or  the  Jewilli  If  ate; 
or  when  taken  in  a  limited  fenfe  ;  it  is  always  uied  without  the 
prcpofitioriEIS.  In  this  way,  it  is  here  found  thirty-three  times. $ 
But  when  it  is  ufed  in  the  endlefs  fenic,  or  applied  to  things  of 
the  next  world,  it  is  always,  excepting  eleven  instances,  govern- 
ed by  the  prepofition  EIS  ;  as  LIS  TON  AIOONA  ;  in  which 
contraction  it  occurs  fixtv  times. jj  And  thefe  eleven  exceptions 
are  esfily  explained.  In  fix  ofthem  it  maybe  taken  either  in  the 
temporary  or  en$ie&  fenfe. 5i     In  two,  it  is  uied  as  an  adjective, 

and 

*  ?.  267.  Salvatippall  Men.  f  As  quoted  by  Dr.  C.  p.  206.         i  Ibid. 

^  The  places  are,  Matt.  ;■:::.  32.  xiii.  22,  39,  40,  49.  xxiv.  3.  xxviii.  20.  Mark  iv, 
-.9.  Luke  i.  70.  Xvi.  8.  XX.  34,  35.  A&s  lii.  21.  Rom.  xii.  2.  1  Cor.  i.  20.  ii.  Cr 
twic,  7,  8.  i:i-  18.  X.  M.     2  (  '    i'.  i.  4      Epb.  i.  21.  ii.  2.  vi.  12.     l  Tim. 

vi.  17.  2  Tim.  iv  10.  fit.  ii.  12.  Hcb.  i.  2.  ix.  r.'i.  xi.  3.  Thus  tbeie  text:  arc 
tnurnerated  by  Dr.  Edward,  may  be  added,  Keb.  vi.  5. 

I  The  place*  are,  Matt.  vi.  13.  xxi.  19  Mark  xi.  14.  Luke  i.  03,  55.  John  iv. 
14-  v>-  51  •  58.  viii.  35,  twice,  51,  52  x.  28.  xi.  26.  xii.  34  xiii.  8-  xiv.  16.  Ron. 
i.  try  ix.  5.  xi.  36.  xvi.  27.  1  Cor  viii.  13.  2  Cor.  i,x.  9.  xi.  31.  Gal.  i.  5.  Phil. 
iv.  20.  1  Tim  i.  17.  2  Tim.  iv.  18  Hpb.  i.  8.  v.  6.  vi  20.  vii.  17,  21,  24,  a8. 
xiii.  8,  21.  1  Pet.  i.  23.  25.  iv.  ji.  v.  11.  1  John  ii.  17.  z  John  2.  Rev.  i.  6,  18. 
iv.  9,  10.  v.  33,  14.  vii.  ii..  :■:.  6  xi.  15.  xv.  7.  xxii.  ry — The  fix  inftances  in  whicft 
it  is  applied  to  future  punifhment  are,  Mark  iii.  29.    2  Pet.  ii.  17.    Jud.  13.    Rev 

Xiv.    •!!,  xix.   3.  XX.    lO. 

I  M ■.:/.  x.  30    Luk«  wiii    ~o.   John  ix.  35.   Eph,  ii.  7.  iii.-o.   Col.  i.  &5* 


tjniverfdhffh  cotfounds  and  dejlroys  iifelf*  {§■% 

3'iicl  applied  to  the  divine  Being*  or  to  his  attributes.*  In  one, 
[he  literal  meaning  is,  from,  eternity  .\  In  two,  it  literally  means, 
throughout  every  day  or  period  cf  eternity. \  This  gives  the  ufe 
of*  AIOON  in  every  inftance,  throughout  the  new  teftament; 
that  is,  reckoning  the  reduplications,  as,  in  Englifh  forever  and 
ever,  to  be  but  finale  inflances. 

Now,  the  object  is  not  to  mow  that  this  Greek  word  original- 
ly intends  cndlefs  duration,  becaufe  it  is  more  often,  than  other- 
wife,  ufed  for  this  purpofe,  in  the  new  teftament.  But  the  rea- 
fons  why  it  means  an  abfolute  eternity,  when  applied  to  things  of 
the  next  world,  and  when  governed  by  the  above  prepohcion, 
arc  the  following 

i.  It  appears  neceffary  that  AlOON  mould  be  applied  to  thirf 
World,  or  to  the  prefent  ftate  of  things,  to  convince  the  Greeks 
that  their  AlOON  ox  World,  which  they  thought  would  never 
fnd,  w?5  only  for  a  limited  term.  And,  in  this  cafe  it  is  always 
found  in  a  different  conftru&ion-,  from  what  it  ufually  is  when 
joined  to  things  of  the  coming  world.  When  joined  to  things 
of  the  coming  world,  it  is  always,  with  few  exceptions  which  arc 
eafily  explaind,  ufed  in  the  moll  direct  and  natural  conftruclion 
for  to  exnrefs  an  abfolute  eternity  :  EIS  TON  AIOONA,  to 
eternity,  being  the  mod  common  and  pertinent  expreflion  for 
this  purpofe,  among  the  Greeks.  In  the  new  teftament,  there- 
fore, the  tilings  of  time  are  kept  diftin£t.  from  the  things  of  eter- 
nitv.  Which  determins  the  infinitely  wide  difference  between 
thefe  two  i'uhje»51:s. 

2.  AlOON,  governed  by  the  prepofition  EIS,  is  the  only 
phrafe  excepting  one  or  two,  and  excepting  one  or  two  instan- 
ces,§  in  the  new  teftament,  toexprefs/b/-£i/<rr.  And  this  phrafe, 
in  this  pat  t  of  fcripture,  appears  to  be  uniformly  applied  to  things 
of  the  coming  world,  except  the  follwinginftances.  Chriiifaid 
to  the  barren  figtree,  Matt.  xxi.  19,  4  Let  no  fruit  grow  on  thee 
1  henceforward  forever  ;'  and  Mark  xi.  14,  '  No  man  eat  fruic 
*  of  thee  h^rcahex forever.'  John  viii.  3.5.  *  The  fervant  abid- 
1  eth  not  in  the  home  forever  ;  but  the  Son  abideth  ever.'  In  each 
of  thefe  texts,  nothing  can  be  plainer  than  that  EIS  TON 
AIOONA,  or  forever ,  by  its  own  power,  expreifes  cndlefs  du- 
ration. And  thefe  inflances  alone  are  fufficient  to  determine  the 
original  fenfe  of  this  phrafe.  Irs  power  or  meaning  is  here  fo 
ft ri king  we  cannot  but  fee  it.  But  in  all  the  other  inflances  in 
the    new  teftament,  forever,  as  appers,  is  applied  to  things  of 

the 
*  Eph;  iii.  11.  1  Tim.  '<.  17.     f  A£ls  xv.  18.     t  Eph.  iii.  21.  2  Pet.  ill  -  i3. 
S  2  Pet.   iii.   18.    AUTO  HE  DOXA  KAI    NUN  KAI   EIS   KSMERAT 
AlOONOSj  literally,  throughout  every  day  01  cttrnity. 


a<)2  Vnivtrfalifvi  confounds  and  dejtrcys  life  If. 

the  future  world.  Divine  wifdom,  therefore,  lias  cliofen  thi^ 
phrafe,  to  be  appropriated  to  things  of  that  world  ;  a  few  infran- 
ces  excepted,  which,  at  the  fanfce  time,  compel  us  to  take  it  in 
the  unlimited  fenfe. 

3    I  .  teftament,  the  fame  as  in  the  old,   E1S  TON 

AlOONA  is  fevcral  times  ufed  as  a  pofitive  denial,  and  is  tranf- 
lated.  never.  John  iv.  14.  '  Whofoevcr  drinketh  <>f  the  water 
l.  that  I  ih  ill  give  him  (hall  never  third.'  viii.  ,51.  *  Verily,  ver- 
i  ily,  j  fa  .  ;,  if  a  man  keep  my  faying,  he  fhall  never  fee 

h/  x.  r/,  28.  •  My  (beep  bear  my  voice,- — ~:  And  I  give 
«  unto  them  eternal  life ;  and  they  QiaU  never  pcrifrl,  neither  ihalt 

*  any  man  pluck  them  out  of  my  hand.'  xi.  26.  '  Whofoever 
e  liverh  and  believeth  in  me  {hall  never  die.  xiii.  8'.  '  Peter  faith 

*  unto  him  (  Jefus),  Thou  ill  a  It  never  wdih  my  ieet.'  Thefe  texts 
jflight  as  well  be  tranflated,   '  Whofoever  drinketh  of  the  water 

*  that  I  ihali  give  him  fhall  not  ihnVL  forever' — iiiall  forever  be 
kept   from  thin'Hng-     *  If  a  man  keep  my  laying,  he  {hall  for- 

*  ever  he  kept  from  death.'  £:c.  So  this  torsi  is  ufed  in  the  above 

*  text*,'  Let  no  fruit  grow  on  thee  henceforward /^r^i^r.'  This 
phrafe,  therefore,  in  fuch  like  connexion  has  the  fame  power  an<£ 
jneanrning  as  never  ;  which  perfectly  agrees  with  the  original 
Greek. 

An  ahfolute  denial  of  this  fort  as  ftrongly  expfefles  ah  abfo- 
jute  eternity  as  can  be  done  by  words.  s  If  a  man  keep  my  fay- 
4  ing  he  fh  ill  never  fee  death,' — fhall  never  be  hurt  of  the  fecond 
death.  *  Let  no  fruit  grow  on  thee  henceforward  forever.' 
Experience  and  common  (en[e  are  here  called  to  witnefs,  whe- 
ther words  can  be  more  expreffive  of  boundlefs  duration,  And. 
whether  this  fingle  term,  never  or  forever  by  its  own,  force  or 
meaning,  is  not  expreffive  of  fuch  duration.  If  therefere,  by 
its  own  power  and  direct  meaning,  it  intends  endlefs  duration, 
this  is  its  literal  meaning.  For  the  power  and  direft  meaning  of 
a  word  is  its  literal  meaning.  Therefore  thefe  few  inftanccs  of 
never  or  forever  are  fufficient  to  determine  its  literal  meaning. 
The  literal  fenfe  of  words,  or  when  taken  in  their  natural  courfe 
and  by  their  own" direct-  power,  is  uniformly  the  fame.  Were 
it  not  fo,  words  could  give  no  certain  ideas.  Confcquently,  thefe 
few  inftances  of  the  ufe  of  this  word,  in  this  unlimited  fenfe,  de- 
termine this  to  be  its  Uriel:  fenfe,  as  well  as  a  thoufand  could. 

4.  In  our  Saviour's  form  ot  prayer,  among  others  we  have 
this  expreffion,  *  For  thine  is  the  kingdom,  and  the  power,  and 
'  the  glory,  forever.  Amen.'  Here,  the  Greek  words,  anfwer- 
ing  to  forever,  are  EIS  TOUS  AIOONAS,  in  the  plural  num- 
ber. 


Ux i i) e rfd lijm  t » nfo unds  and  dejf  roys  itfe Ifi  1  $$ 

ber.     Why  they  are  fo,  will  hereafter  be  fliown,  and  that  they 
are  the  fame,  whether  lingular  or  plural,  merely  ax  to  duration. 
Now,  in  this  form  of  prayer,  and  moil  folemr:  adoration  of  God, 
Chriil  has  chofen  the  term  forever,  or  the   original   words   an- 
swering to  it.     Hence,  we  are  certain  that  this  is  a  mofl  forcible 
fcxprefEob  of  boundlefs  duration.     Had  there  been  any  one  more 
j  fo,  in  the  Greek   language,  Chrift  would  have  chefen  that  one, 
inftead  of  this.     For  it  is  certain  he  would,  in  ihis  place  efpeci- 
-;i!lv,  defcribe  God,   as  poffeffing  the  kingdom,  and  the  ftovjer, 
and  the  glory,  to  an  abfolute  eternity.     And  that  it  is  the  duty, 
and  the  fervice,  and  the  joy  of  his  people,  to  afenbe  thefe  attri- 
butes to  him,  forever %  or  without  end, 

■  So,  it  is  certain  that  all  the Chriftian  doxologies  are  as  ft~ong- 
Jy  expreffivc  of  unlimited  duration  as  can  be  by  words.  Thus", 
in  Rev.  v.  13. '  BleiTing,  and  honour,  and  glory,  and  power,  be 

*  unto  him  that  fltteth  upon  the  throne,  and  unto  the  hzmbforevef, 

*  and  ever.*  The  term  being  doubled,  ox  forever  and  ji/ct, makes 
ino  difference,  as  to  duration  only ;  this  will  be  mown  in  tnftyering 
objections.  But  thefe  afcriptions  of  prsife  to  God  and  ihe  LamlS 
are  ufed  by  the  whole  church,  whether  in  heaven  or  on  earth.  So 
they  will  be  ufed  by  all  the  holts  of  heaven,  to  a  Uriel  eternity, 
Prom  which  it  is  mofl  clear  and  conclufive,  that  forever  is  as  per- 
tinent and  forcible  to  exprefs  a  llncl  eternity  as  any  term  whatever. 

,5.  In  the  new  teftament,  AlOON  is  fix  times  applied  to  the 
pimiffiment  of  the  damned.*  In  each  of  thefe  inftances  it  is  gov- 
erned by  the  prepohtion  EIS  ;  that  is,  being  in  its  moil  direct 
and  natural  confhu£tion,to  exp/eisa  ftate  that  never  has  an  end. 
In  one  of  thefe  cafes,  it  makes  a  pofitive  denial  :  *  He  that  fhall 

*  blafpheme  againft  the  Holy  Ghoil  hath  never  i'orgivuefs,  but  is 

*  in  danger  oi  eternal  damnation.'  Dx.  Chauncy  allows  that  this 
mull  be  taken  literally,  as  we  have  feen  ;  or  that  this  blafphemer 
never  is  forgiven.  And  it  is  impoflible  for  him  to  deny  it.  To 
be  confident,  he  mull  alfo  allow  that  thofe,  who  are*  tormented 

*  day  and  night  forever  and  ever,'  are  indeed  never  delivered 
from  their  torment.  So,  if  he  allows  one,  he  mult,  to  be  co»  fift.- 
ent,  allow  all  thefe  inftances^  that  are  applied  to  the  punifnment 
of  the  damned.  For  all  of  them  are  of  the  fame  import,  in  the 
original  Greek.  t 

We  now  come  to  the  adjective  AIOONIOS,  eternal  ox  ever* 
lading,  as  it  occurs  in  the  new  tell  anient.  Concerning  this  ufe 
of  it,  Dr.  Edwards  fays,  '  The  adjtttive  AIOONIOS  is  ftijj 

*  more  unfavourable  to  Dr.  Chauncy's  fy item,  than  the  fubftah- 

*  tive  AIOON.     It  is  found  in  feventy-one  places  in  the  whole 

A  A  ' new 

*  Ike  places  axe.  M«k  iii.  20.  %  P«.  ii,  17.  Jud»  13.  Kev.  xiv.  11.  xix  3  xx  jo« 


3194  Univerfalifm  confounds  find  defroys  iifttfi 

1  new  teilament  ;  fixty-fix,  be  fide  the  five  in  which  J^r.  Chautt* 

*  cy  a1  lows  it    is  applied  to  future  punimment.*     In  every  one 

*  of  the  fixty-fix  ii  ilances,  except  two,  2  Tim.  i.  9 ;  and  Tit.  i. 

*  2  ;  it  may,  to  fay  the  lead,  be  undeiftood  in  the  endlefs  fenfe. 

*  If  befidethetwo  inftances juQ  mentioned  ;  Rom.  xvi.  2,5.  Phi- 

*  lem.  15.  Heb.  vi.  2  ;  and  Jude  7,  mould  be  pleaded,  which, 
1  I  think,  are  all  that  any  univerfshft  will  pretend   do  contain  4 

*  limited  irenfe;  it  mav  be  obferved  concerning  Rom.  xvi.  25, 
4  that  MUSTEERIOU  CHRONOIS  AIOONIQIS  SESI. 
'  GEEMENOU  may,  with  at  leaft  as  great  truth  and  propriety, 
4  be  rendered  •'  myttery  kept  fecret  during  the  eternal  or  uniim* 

ited  pafl  ages,  or  from  eternity,"  as  "  myftery  kept  fecret  fince 
"  the  world  began."— -The  literal  conftruftion  of  Pbilem.  15,  16, 
'  is  M  That  thou  rnighiefi  receive  him  eternal,  no  longer  as  a  ferv. 
••  ant,  but  above  a  fervant,  a  brother  ;"  or  more  briefly  thu* 
•'  That  thou  mighteft  receive  him  as  an  eternal  brother."  That  O- 
8  ncfimus  was,  in  the  endlefs  fenfe,  become  an  eternal  brother  to 

*  Philemon,  and  that  as  fuch  he  ought  to  be  received  by  Philemon, 

*  cannot  be  difputed,  provided  they  both  were,  as  the  apoftle  fup- 
4  pofed  them  to  be,  real  Chnftians. — The  final  judgment  intended 
'  in  Heb.  vi.  2,  may  with  the  fame  propriety  be  called  an  endlefs 
t  judgment,  becaufe  it  refers  to  an  endlefs  duration  to  follow  ;  as 

■  it  may  be  called  the  judgment  of  an  age  or  dfpenfatien,  be- 

*  caufe  it  refers  to  an  age  or  difpenfation  which  fhall  then  have 
4  been  pall. — As  to  the  fire  fufFered  by  the  Sodomites,  if  the  text 

*  mean  the  fire  of  hell,  then  Jude  7,  is  ro  be  added  to  the  five 

*  texts,  in  which  it  is  acknowledged  AIOONIOS  refers  to  fu- 

■  ture  punifhment.  If  it  mean  the  fire  in  which  they  and  their 
J  city  were  confumed  in  th=s  world,  if  can  be  called  eternal,  or 
;  AIOCN103,  wiih  refpeel  to  the  efTecl  only  :  and  to  fay  that 

efTecl;  i*  to  laft  for  a  limited  time  onlv,  is  the  fame  as  to  fay, 

*  that  the  Sodomites  are  finally  to  be  faved  ;   which  is  to  beg  the 

*  grind  queftion/r 

This  itatement  expofes  the  ah  fu  id  ;ty  of  Dr.  Chauncv's  fcheme.. 
The  original  fenfe  of  a  word,  however,  is  not  determined  by  th« 
frequency  of  its  ufe.     Or,  becaufe  a  word  is  more  often  ufed  in 

the    , 

*  The  places  arc.  Matt.  xix.  1',  59.  XXV.  46.  Mark  x .  17,  30.  Lukex.  t5-  xvi.  g. 
X  i  •.  18.  30.  John  iii.  15,  16,  3,'-".  iv.  t^  36.  v.  ?^.  39.  vi.  27,  40,  47,  ,54,  68.  X.  28. 
jtir.  »5,  50.  xvii.  2,  3.  A6h  xiH.  4,6,  £$.  Rom.  ii.  7.  v  ?i  vi.  22,  23.  xvi.  95,  26. 
'.  17-  i3.  v.  1.  Gal.  6.  8.  2  Theft.  ,;;,  ,5.  ,  Tim.  i.  16.  vi.  12,  16,  19.  a  rim. 
i.  9.  ii.  10.  Tit.  i.  2  twice,  iii.  7.  Phi'tin.  15.  H?b.  v  9.  vi.  2.  ix.  12,  14,  15  xiifc 
30.    1  p<"t.  v.  10.   2  Pet.  i.  1  1.    1  fofeni.  2.  ii.  2/;.  iii.  1  5.  v.  it,  13.  20.    T'vle   7,   g\\ 

•.  6. TbtHyt  texts  in  which  Dr.  C^  ui  cy  allows  AIOONIOS  to  be  ip- 

p'.iH  to  future  punifhratnt  ave  Matt,  xviii.  8.  xxv.  41,  4,6.  Mark,  iii.  ag.  t  Theff.  i.  y. 
To  which  is  to  be  a        '        dt  7'. 

i  i.dwj.rdi  ajui.-Jl  dauticy,  p.  13J,  2fj. 


Univerfalifm  confounds  and  defrays  it/elf.  195 

the  unlimited,  than  in  the  limited  fenfe,  this  does  not  decide  its 
original  meaning,  and  that  it  muft  be  taken  in  the  unlimited  fenfe. 
A  word,  by  the  help  of  other  words,  may  give  an  unlimited  idea  ; 
then  again,  in  a  different  connection,  tne  fame  word  may  give  a 
limited  idea.  The  idea  given  by  a' word  or  term,  in  us  direct 
ufe,  or  by  its  own  authority  or  power,  determines  the  original 
or  literal  meaning  of  (aid  Word  or  term.  Hence,  the  reafons  why 
this  word,  AIGCLVIOS,  eternal  or  everlajUng,  in  the  new  tef- 
tament,  intends  ilnctly  eternal,  are  thefe, 

1.  One  main  part  of  ChriflPs  work  was  to  reveal  and  fettle  the 
things  of  eternity.  Accordingly,  Chrift  and  the  apoftles  give 
us  an  account  of  thefe  things  in  the  moll  plain  and  literal  manner. 
Whenever  they  fpeak.  of  thefe  things,  or  ol  their  duration,  it  is 
without  types  and  without  figures — ufing  words  in  their  literal 
fenfe.  For  this  purpofe,  they  almoft' univerfaliy  make  ufe  of 
this  adjtElive  or  its  fubftantive.  Forever,  eternal,  or  words 
of  the  lame  import,  from  the  fame  original,  are  the  common 
Words  ;  and  ufed,  perhaps,  an  hundred  fold  more  in  the  new  tef- 
tament,  than  all  others  ;  for  to  exprefs  the  duration  of  unfeen 
things.  Now,  when  erdlefs  duration,  or  eternity  itfelf  and  ihe 
things  of  it,  is  the  grand  fubject,  the  common  words  employed 
about  it,  are  to  be  confiiered  as  the  moil  pertinent,  or  certainly 
as  much  fo  as  any.  Efpecially  when  this  fubjeel  is  treated  in 
fuch  an  open  and  literal  manner.  And  whereas  this  aJjeHive, 
eternal,  or  ever  lading,  is  (o  univerfally  ufed,  in  the  new  tene- 
ment, to  defenbe  the  things  of  the  next  world,  this  keeps  up  a 
diftincV.on  between  temporal  and  eternal  things  ;  mowing  their 
wide  difference,  and  obliging  us  to  take  them  in  their  iiri& 
meaning. 

t.  Fifty-one  of  the  foremen:ioned  fixty-fix  inftances  of  the 
ofe  of  this  adjefiive  are  applied  to  the  future  life  and  happinefs 
of  the  righteous.     As,  ■  My  fheep  hear  my  voice—:  And  I  give 

•  unto  them  eternal  life' — '  He  that  hateth  his  life  in  this  world 
'  (hall  keep  it  unto  life  eternal'—1  He  that  believethon  the  Son; 

•  hath  everla/iing  life' — *  The  gift  of  God  is  eternal  Ufa  through 

•  Jefus  Chrift  our  Lord,  &c.  &c. — It  is  certain  that  '  eternal 

•  life'  here,  by  its  own  authority  and  direct  fenfe,  intends  endlefs 
life.  For,  by  all  fuch  expreilions  the  gofpel  of  falvation  is 
preached,  and  therefore  endlefs  life  promifed.  It  is  alfo  certain, 
from  many'confidcrations,  that  Chrift  here  enfures  tlie  endleS 
life  of  the  righteous,  in  undeniable  terms.  Therefore,  AIOON- 
IOS  or  eternal  is  as  pertinent  for  this  purpofe,  to  fay  the  ieait,  at 
any  other  term. 

g.  Several 


t$8        ^XJaivcrfalifm  confounds  end  deflreys  iifelf. 

3.  Several  of"  the  forementioned  inflances  are  applied  to  th^ 
divine  character  ;   as  Rom.  i.  20.   xvi.  25,  26.  c  The  invifible 

•  things  of  him  from  the  creation  of  the  world  are  clearly  feen,, 
4  being  underftood  by  the  things  that  are  made,  even  his  eternal 
'  power  and  Godhead' — c  According  to  the  commandment  of  the 

•  everlaftivg  God' — '  According  tothe  revelation  of  the  myfteT 

•  ry  ;  which  was  kept  fecrct  fince  the  world  began,  or  kept  fe« 
'  cret  from  tjie  eternal  paft  ages,  or  from  eternity,*  As  the  a- 
p  ;flle  is  here  writing  to  thofe  who  hold,  or  have  held,  that  their 
gods  come  into  being  in  time,  or  have  a  beginning;  fo  he  un- 
doubtedly means  to  cfcablifh  thj?  ftrtifi  eternity  of  God,  as  having 
Ceither  beginning  of  clays  nor  end  of  life.  But,  if  he  does  not 
give  this  character  of  God,  in  thefe  text*,  neither  does  he  in  this 
ephllc  ;  nor  13  it  fo  given  in  the  new  tenement,  if  it  is  not  in  the 
above  texts.  Though  he,  in  another  place  of  this  epiftle,  ftiles 
liirn,  *  The  uncorruptible  God  ;  yet  a  being  that  has  a  beginning 
»nay  be  uncorruptible  or  immortal.  Hence,  it  is  undeniable 
that  the  word  eternal,  is  as  pertinent  as  any  word  can  be,  to  ex- 
preft  the  ftrifcl  eternity  of  God  ;  becaufe,  it  is  undeniably  evi. 
dent  that  theapoflle  here  intends  by  it,  to  give  God  this  charac- 
ter. So  in  all  other  places  of  fcripture,  when  applied  to  the  di- 
vine being,  it  is  intended  for  the  fame  pi.rpofe.   - 

4.  Two  or  more  of  the  above  inflances  arc  placed  in  oppofi- 
tion  to  perifhable  and  temporal  things.  John  vi.  27.  ■  Labour 
c  not  for  the  meat  which  perifheth,  b"J  for  the  meat  which  en- 
1  duretli  unto  evtrlhfting  life.'  It  is  by  this  limple  word,  ever- 
lajlTr.r.  and  nothing  elfe,  that  the  duration  of  this  lift  is  here 
cxpreiied.  Tide  is  no  other  word  ufed  with  it,  for  this  pur- 
pofe  ;  neither  can  the  nature  or  the  fnbjccl,  to  which  it  is  joined,  - 
give  it  its  meaning  :  but  this  word  alone  expreiTes  the  nature  of 
the  ftibjeSt-,  or  duration  of  this  life.  Thcfe  things  are  le'f-evi- 
dent.  And,  as  this  life  i*  placed  in  opppfitiorj  to  that  which 
feriflieth,  fo  this  life  mufr.  be  en^lefa  life.  It  cannot  be  any 
thincr  fhort  of  this.  A  life  that  ever  comes  to  an  end,  makes  no 
eppofmon  or  difference  to  that  which  perifheth,  but  is  the  fame 
thing.  This  gives  the  li^ral  [qt\^  of  e'verla  fling.  By  its  own 
authority  it  expfCfTea  endleft  duration,  or,  joined  with  life,  end* 
lefs  life  ;  and  cannot  be  taken  ptberwife;  Therefore,  when 
joined  with  death,  and  ufed  literally,  it  exprefies  endlefs  death  j 
for  the  literal  ferife  of  a  word  is  the  fame  in  all  cafes. 

Aaain,  2  Cor.  iv.  18.  '  The  things  which  are  feen  ■  are  tern- 
f  poral  ;  but  the  tilings  which  are  not  feen  are  eternal.'  As  thifc 
V/as  confidered  in  the  laft  Letter,  it  is  only  to  add  ;  {hat,  in  thj| 

a;ie} 


tyniverfalifm  confounds  and  defireys  itfelf.  \$y 

zpd  the  text  jufl  cited,  vnficn  things,  becaufe  they  are  not  tern* 
portly  nor  do  they  perifh  or  come  to  naught,  are  of  courfe  de- 
clared and  decided  to  be  things  whofe  duration  never  has  an  end. 
Pr\\&  they  are  lo  decided  wholly  by  the  force  of  thefe  words, 
eternal  and  everlafting.  Thefe  words  therefore,  if  literally  uf* 
ed,  can  intend  no  other  than  fuch  duration  ;  neither  can  words 
be  more  pertinent  for  this  purpofe. 

5.  The  word  cndltfs,  as  endlefs  happinefs  or  aidUfs  mifery, 
appears  lately  to  have  come  into  ufe,  or  to  be  more  in  ufe,  in 
confequence  of  the  difpute  with  univerfali(l§  :  and  is  thought 
tp  be  more  pertinent,  for  to  exprefs  a  ftrict.  eternity  of  happinefis 
or  mifery,  than  any  other  word  ;  or  certainly  more  (o  than  the 
words  we  are  now  explaining  :  allowing  this  to  be  the  cafe,  at 
the  prefent  time,  ior  words  muft  be  taken  as  they  are  underftood  ; 
Jtill  the  cafe  was  not  originally  fo.  This  is  evident  from  what 
v/e  have  juft  {^n,  ■  The  things  which  are  not  {een^  that  '  are 
€  eternal,'  placed  in  oppofitionto  ■  things  temporal,' plainly  deny- 
that  the  former  have  an  end  ;  and  as  ft rongly  deny  this  as  words 
can.  f  pverlafting  life,5  fet  overagainft  *  the  meat  which  per- 
■  ifheth/  as  ftrongly  as  words  can,  declares  that  the  former  never 
will  perifjj,  fo  never  will  have  an  end.  Behdes,  thefe  words 
fould  not  be  thus  ufed,  unlefs  they  literally  import  a  Uriel:  eter- 
nity of  duration.  Eternal  could  not  be  fet  in  oppofkion  to  tern* 
f>oralt  to  as  to  deny  that  unfeen  things  are  temporal,  unlefs  eter~ 
xial  intends  the  fame  as  endlefs.  Neither  could  ever  lofting,  or 
everlafting  life,  be  oppofed  to  things  which  perifh  ;  unlefs  ev~ 
erla/ting,  joined  with  life,  pofitively  fays  that  this  life  (hall  not 
perifh.  &nd  this  is  terming  of  it  endlefs  life,  as  corre&ly  as  can 
be  done. 

So  the  fubftantive  AIOON,  forever,  or  never  (with  a  nega- 
tive particle),  is  originally  and  iiterally  as  pertinent,  as  is  poilible 
for  a  word  to  be. — *  He  that  doeth  thefe  things  mall  never  be 
'  moved,'  or  caft  away.'* — ■  The  Lord  mall  never  fufFer  the 

*  righteous  to  be  moved. 't — *  My  fheep  hear  my  voice — ■ :  And 

*  I  give  unto  them  eternal  life  ;  and  they  fhall  never  perifh/ — • 

*  If  a  man  keep  my  faying,  be  fhall  never  fee  death. '^ — '  Let  no 
'  fruit  grow  on  thee  henceforward^ rever.'§ — What  words  caa 
£>e  more  pertinent  ? 

Furthermore,  thefe  words  have  one  advantage  above  all  others. 
- — *  the  eternity  of  Ifrael  fas  it  might  be  rendered)   will  not  lie, 

*  nor  repent  :'|| — *  The  high  and  lofty  One  that  inhabiteth  efr  r- 
f  nity  :?f— *  The  eternal  God  :'**—«  The  everlafting  God  :'tt 

Thefe 

•t  Pfal  xv.  $,  and  It.  <xi.       $  John  x.  »8,  anJ  riii.  51.       ^  Matt.  xxi.  19. 
U  %  5am.  .xv    29.     I  Ifai,  Klvii.  ir,    **  Dcat,  >:>:xiii.  ay.     "ft  R«m,  xvi.  29, 


J98  Vniverfalifm  eevfcunds  and  dejir§ys  iff. 

Thefe  declare  God  to  have  neither  beginning  nor  end  of  life. 
Whereas,  the  word  tndlefs  may  be  applied  to  a  being  that  had  a 
beginning. 

6.  As  to  the  forementioned  five  inflates  of  AIOONIOS,  in 
tke  new  teftamer.t,  applied  to  future  punifhment  ;  as,  *  Depart 
4  from  me  ve  curfed  into  everlaftmg  fire' — •  Thefe  (hall  go  away 
■  i  itofVfr/^zV^punn'hment/f  &c.  &c;  if  thefe  are  to  be  taken  li- 
terally,as  may  yet  more  fully  appear,tneymuft;they  of  courfemake 
cer  ain this tnoft awful  event, the end|efsmifery of  th?  damned. 

V.  The  fenfeof  the  original  Hebrew  next  cornes  under  ex- 
amination. But  what  we  have  T?en  from  the  Septuagint  very 
much  fupercedes  the  heceflity  of  this.  Something  on  this  hcadj 
however,  appears  expedient.     As, 

1.  The  principal  v/ord  in  this  cafe  13  OLAM.  There  are 
other  Hebrew  words,  which  are  fometimes  rendered  the  fame  as 
this  is,  into  our  language.  But  OLAM  is  ufed,  in  the  original 
of  the  old  teftament,  more  than  all  the  reft,  to  exprefs  unlimited 
duration.  The  literal  fenfe  of  this  word  is  eternity  ;  anrl  join- 
ed with  2  prepofition,  as  it  generally  is,  it  means  to  eternity. 
Dr.  Strong  fays,  4  It  is  known  that  one  meaning  of  this  word 

*  (OLAM)  is  hidden  or  oh  [cured  ;  and  I  have  no  doubt  but 

*  this  was  its  original  meaning,  as  all  words  were  firft  applied  to 

*  fenfible  objefcls.     Some  have  from  this  infinuatcd,  that  when 

*  applied  to  duration  the  word  enly  means,  there  is  a  total  uncer* 

*  tainty  how  long  it  will  laft  ;  but  there  is  no  ground  to  fuppofc 

*  the  insinuation  ajuft  one.     A  finite  mind  cannot  comprehend 

*  infinite  ;  fo  that  infinite  or  eternal  duration,  is  in  its  nature  hid- 

*  den  or  incomprehenfible  by  men.     But  no  limited   duration, 

*  be  it  ever  fo  long,  is  in  its  nature  incomprehenfible  or  hidden. 

*  A  limited  duration  may  be  hidden  from  us>  becaufe  depending 

*  on  the  fecret  will  of  Gcd  ;  but  is  not  hidden  or  incomorehen- 

*  fible  to  men  in  its  own  nafure,  2?  is  the  cafe  whh  endlefs  du- 

*  ration.     The  original  application  of  this  word  to  duration,  in 

*  the  Hebrew  language    was  coub'lefs  on  the  ground  I  have 

*  mentioned  ;  and  its  natural  meaning  is  duration  in  its  nature 

*  incomprehenfible  ;  and  none  but  cndleft  or  eternal  duration  i$ 

*  fuch.'t 

The  other  Hebrew  words,  fomeriroes  translated  forever ■,  ap- 
pear to  ferve  the  ptace  of  adverbs,  or  as  adverbs  do  in  our  Ian- 
£uage.  Which  words  are,  OD,  perp'tvity,  or  continually  % 
BEL,  all,  or  always  ;  and  NOSETrl,  the  end,  or  in  or  at  the 
end,  or  finally.  When  thefe  words  arc  applied  to  duration,  and 
in  their  literal  fenfe,  they  decidedlv  cxprefs  that  duration  which 

laft 

*  Matt.  xxv.  41,  46,         +  DtntvtUntt  and  '''i/try,  p.  joO. 


Univerfalifm  confounds  and  dejlroys  iijtlj.  l§q 

tias  no  limits.  But  OLAM  is  ufed  dire£Hy  to  exprefs  ctzrr.iiy 
itfelf. 

Again,  OLAM  is  ufed  as  an  adjective  as  well  as  afubftantive. 
Gen.  xxi.  33.  '  Abraham  calle-d  on  the  name  of  the  Lord,  the 

*  everlafling  God;'  literally,  the  Eternity-God.  Pfal.  cxix. 
142.  ■  Thy  righteoufnefs  is  an  everlafting  righteoufnefs,'  an 
eternity  righteoufnefs.  Which  expreflions  give  the  ftrongeft 
idea  of  boundlefs  duration.     Again,  Pfal.  cxii.  6.   *  The  right- 

*  eous  (hall  be  in  everiafting  remembrance,'  in  eternity-xtmzm- 
brance,  is  the  literal  fenfe  of  the  original.  As  this  remembrane-e 
is  placed  oppofue  to  'the  defire  of  the  wicked  which  (hall  per- 

*  i(h,'  as  in  vtric  io.  following  ;  fo  it  is  here  made  certain,  thafc 
this  remembrance  never  will  perifh,  or  have  an  end  :  which 
alfo  gives  the  literal  fenfe  of  everlaftingt  or  of  the  original 
word, ;.  But, 

2.  The  fame  remarks  hold  relative  to  OLAM,  which  have 
been  made  on  the  above  remarkable  inftances  out  of  the  Septua- 
gint.  Thus,  OLAM  is  ufed  in  Deut.  xxxii.  40.  Where  the 
great  Jehovah  moil  folemnly  fwears  that  he  lives  forever  ;  or 
that  he  lives  in  OLAM,  inhabits  eternity.  OLAM  is  ufed 
throughout  the  hundred  and  thirty-fixth  Pfalm,  fo  m  all  the  oth- 
er  inftances  which  declare  that  '  the  mercy  of  the  Lord  endur- 
4  eth  forever.'  OLAM  is  made  a  pofitive  denial,  in  each  of 
the  *bove-cited  inftauces  of  this  kind,  out  of  the  old  teftamenu 
As  ■  He  that  doth  thefe  things  fhail  never  be  moved,'  &c 
OLAM  is  generally  ufed,  either  as  a  fubftantive  or  adjeQive,  to 
exprefs  the  duration  of  the  promifes  to  the  righteous,  of  their  fu- 
ture  happinefs  and  glory.  Nov/,  in  ali  thefe  inftances  of  the  ufc 
cf  this  Hebrew  word,  it  is  certain  that  no  other  could  be  more 
expreflive  of  an  abiblufe  eternity.  Had  there  been  others  more 
fo,  why  did  not  the  omiiifci^nt  Being,  who  can  choofe  the  bell 
words,  ufe  them,  infteadof  this  ?  Or,  has  he  revealed  his  owa 
eternity,  in  his  holy  word,  or  has  he  not  ?  Has  he  revealed  as 
e:er;i*l  paradife,  prepared  for  the  righteous,  or  has  he  not  ? 

3.  Tins  Hebrew  word,  joined  with  a  prepofition,  as  LEOLAM 
is  rendered  into  Greek  by  the  tranflators,  with  that  conftruclioa 
of  AIOOM  which  molt  directly  expreffes  unceafing  duration. 
Or  LEOLAM,  ufed  as  a  fuftantive,  is  in  almoft  every  inftance 
of  the  Greek  verfion  of  the  old  teftament,  rendered  EIS  TOM 
AIOONA,  to  eternity.  This  appears,  by  comparing  the  He~ 
brew  texts  with  thofe  inftances  of  the  ufe  of  EIS  TON  AIOONA. 
as  above  noted  from  the  Greek  verfion.  Accordingly  we  have 
the  authority  of  that  learned  and  venerable  body  of  fcribes  and 

priefU, 


CCO         Vnivirjdllfrti  ccvfuu;:ds  and  defroys  itjelfi 

priefis,  the  authors  of  the  Greek  tranflation.  Not  only  fo,  Chr/ft 
and  theapoflles,  when  they  make  quotations  from  the  old  tefta- 
ment,  render  this  Hebrew  word  into  Greek,  in  the  fame  man. 
ner.  This  is  feen  by  comparing  the  original  copies ;  as  Pfal. 
xlv.  6,  with  Luke  i.  33,  55,  and  Heb.  i.  8  ;  and  1  Pet.  i.  23,  25, 
with  Pfal.  exxxvi  ;  and  ievetal  other  places. 

4.  This  Hebrew  word  is  frequently  applied  to  the  future  pun- 
i&ment  of  the  wicked.  Pfal.  ix.  5.  '  Thou  haft  rebuked  the 
4  heathen,  thcu  haft  deft royed  the  wicked,  thou  haft  put  out  their 
■  name  forever  and  ever.*  DirecTly  after,  the  fame  word  is  ap- 
plied to  the  duration  of  God  himfelf.  *  But  thou,  Lord,  (halt  en- 
'  dure  forever  ;  he  hath  prepared  his  throne  for  judgment.* 
This  deftruclion,  therefore,  (hall  not  come  to  an  end  while  Gcd 
lives,  and  while  he  lives,  he  lives  to  judge  and  punifhthe  wick- 
ed. So  one  reafon  why  God  fwears  that  he  Vivas  forever,  as  yfe 
have  feen  above,  is,  as  he  himfelf  directly   fays,   '  I  will  lender 

*  vengeance  to  mine  enemies,  and  will  reward  them  that  hate  me.' 
Becaufehe  livesy^r<ft;^r,  the  full  reward  of  their  deeds  ivill  of 
courfe  be  meafured  out  to  them.  Befides  this  deftruciion  to  the 
wicked,  and  this  their  narr.e  put  out  forever  and  ever,  is  ex- 
plained in  the  new  teftament,  to  have  their  names  blotted  out  cf 
the  book  of  life,  and  they  tormented  day  and  night,  forever 
and  ever. 

In  Ifai.  xxxiv  9,  10,  we  have  another  remarkable' in  ftan'ce  cf 
the  ufe  of  this  word,  applied  to  the  fame   end.     'The   firearr.s 

*  thereof  fhali  be  turned  into  pitch,  and  the  dull  thereof  into  brim- 

*  ftone,  and  the  land  thereof  fhal!  become  burning  pitch.     It  (halt 

*  not  be  quenched  night  nor  day  ;  the  J  moke  thereof  {hall  go  up 
'  forever  :   from  generation  to  generation  it  (hall  lie  wafle ;   none 

*  (hall  pafs  through  it  forever  and  ever.*  Concerning  this  moil 
awful  deftrucrion,  from  the  Lord,  upon  Idumea  and  the  people 
of  his  curie,  the  main  thing  is  to  defcribe  the  punifhment  of  the 
damned  in  hell.  The  fame  thing  is  brought  into  view,  Rev. 
xiv  11.  '  And  they  lhall  be  tormented  with  fire  and  brimflone; 

*  and  the  [moke  of  their  torment  afcendeth  up  forever  and  ever  ; 

*  and  they  have  no  reft  day  nor  night.'  And,  Mark  ix.  43,  44, 
— ■  Into  the  fire  that  never  lhall  be  qumched;  where  their  worm 

*  dicth  not,  and  the  fire  is  not  quenched  *  So,  in  theanfwer  A- 
braham  gives  to  the  rcqueft  of  the  rich  man  in  hell,  the  laft  part 
of  which  is,  «  Bf Tide  all  this,  between  us  and  you  there  is  a  great 

*  gulph  fixed  :   Co  that  they  which  would  pafs  from  hence  to  you 

lot  ;  neirher  can  they  p«afs  to   trt,   that  would  come   from 

*  thence.'     Even  a  father  cannot  pnfs  from  heaven  to  hell,  to 

grant 


XJniverfaUfni  c$nfounds  and  deftroys  it/elf,  i$i 

£rant  relief  to  a  dear  child  or  fon.  Which  agrees  with  the  above 
words  from  Ifaiah,  *  None  fhallpafs  through  it  forever  and  ever.* 
It  is  therefore  clear,  that  the  main  thing  intended  by  this  mofl  aw  ful 
doom  upon  Idumea,  is  to  fet  forth  the  punifiiment  of  the  damn- 
ed. And  the  fame  Hebrew  word  is  here  ufed  to  exprefs  tne  du- 
ration of  their  punilhment,  as  is  ufed  to  exprefs  the  duration  o£ 
God  himfeif. 

Again,  Job  xx,  6,  7.  *  Though  his  (the  wicked  man's)  excel- 
1  lency  mount  up  to  the  heavens,  and  his  head  reach  unto  the 
4  clouds  ;  yet  he  (hall  penfh  forever  like  his  own  dung.'  Pfal. 
lii.  4,  5.  *  Thou   loveft  all  devouring  words  ;  O  thou  deceitful 

*  tongue.  God  fhall  likewife  deflroy  thee  forever.'  And,  xcii. 
j.  *  When  the  wicked  fpringas  thegrafs,and  when  all  the  work- 
4  ers  of  iniquity  do  flourifh  ;  it  is  that  they  fhall  be  deftroyed  for- 

•  ever.'  The  original  word,  anfwering  to  jorever,  in  thefe  two 
firit  texts,  isNOSHlLTH;  in  the  laft  it  is  OD.  But  thefe  words, 
when  applied  directly  to  duration,  and  in  their  ftrift  fenfe,  are 
elearly  expreflive  of  that  which  is  unlimited.  This  may  be  feen 
by  examining  the  texts,  as  noted  below,*  where  thefe  words  are 
found  in  the  original. 

There  is  no  need  of  citing  all  the  texts  out  of  the  old  teilament, 
which  exprefs  the  unccafing  mifery  oi  the  damned,  as  this  point 
is  fo  accurately  fettled  in  the  new.  It  remains  only  to  add,  when 
future  punimment  is  expreiTcd  by  every  Hebrew  word  that  is 
ufed  in  the  unlimited  fenfe,  as  is  found  to  be  the  Cafe;  this  ferves 
to  confirm,  and  make  certain,  what  is  the  awful  doom  that  awaits 
the  ungodly,  except  they  repent.  And  ought  to  warn  us  of  this 
folemn  truth  :  'He,  that  being  often  reproved,  hardeneth  his  neck, 
'  ihall  fuddenly  be  dciiroyed,  and  that  without  remedy.' 

lam  &c. 

*  Job  xxiii.  7.  Pfal.  xvi.  11.  xllv.  43.  xlix.  9.  'xviii.  16.  lx\W.  1,  10,  ag.  Ixxvi*. 
t.  In  thele.  the  word  is  NOSHETH.  In  the  following  it  is  OD  ;  Pfal.  ix.  18.  xi;c. 
9.  xxi.  6.  xxii.  *6.  lix.  9.  Ixi.  8-  lxxvii.  7.  Ixxxiii.  17.  lxxxix.    39.  xcii.  7.  cXi.    3, 

jo.  cxii.  3,  9. In  Iiai.  xxxiii.  to.  the  word  BEL  anfwers  to  forever,  or  not  ever, 

OD  appears  to  be  2  helping  word  to  OL AM,  and  generally  joined  with  it  in  the  in* 
J&ix*s  oijtrevcr  tndever  ;  and  mijht,  perhaps,  b«  r«aocredyir£y«r,  cvtnjonvtr. 


B  *  LETTER 


£•2         UniverfaliGn  confounds  and  dejlrtys  iifelf, 

LETTER    II L 

Objeclions  to  the  foregoing,  eonfdered. 
&1y  dear  Friend, 

OUR  attention  is  now  called  to  the  following  obje&ions. 
I.    Dr.    Chauncy   fays,  •  Thefe   words,   AIOON   and 

*  AIOONIOS,  are  evidently  more  loofe  and  general  in  their 

*  meaning,  than  the  Englifh  words  eternity,  evtrlafling,  by 
■  which  they  are  commonly  rendered  in  our  bibles.     If  it  were 

*  not  i\\  how  comes  it  to  pafs,  that  AIOON  and  AIOONIOS 

*  will  not  always  bear  being  tranflatel  eternity,  everlajling  ?'* 
To  anfwer  this,  Dr  Edward*  fays,  *  By  the  fame  argument  it  may 
'  be  proved,  that  the  words  eternity  arid  everlajling,  in  our  lan- 

e;e,  are  more  loqfc  and  general  in  their  meaning,  than  the 
'  Greek  AIOON  and  AIOONIOS.     We  £re(feritiy  fay,  fuch  a 

*  man  is  an  evei  lading  talker,  or  he  talks  eternally  ;  he  is  eternally 
'flan-  1  quarrelling  with  his  neighbours.  But  according 
«  to  Dr.  C'M'enfeofthcGreekwordsAIOONandAIOONIOS, 
c  the  Englifji  phrafes  juft  mentioned  cannot  be  properly  tranflat- 

*  ed,  by  the  ufe  of  thofe  Greek  words.     The  Dofclor  fays  they 

*  properly  mean  the  duration  ofan  age.  But  when  it  is  faid,  a 
1  man  talks  eternally,  the  meaning  is  not  that  he  talks  for  an  age. 

*  — The  truth  is,  there  are  idioms  in  all  languages,  which  will  not 
'  bear  a  literal  tranflafion  into  any  other  language. '+ 

But  Dr.  Chauncy  goes  en,  to  prove  that  thefe  Greek  words 
are  more  loofe  iu  their  meaning,  than  they  are  in  our  Englifh  transla- 
tion, and  urges  Matt,  xxviii.  20.  Luke  i.  70.  Colof.  i.  26. 'Tit. 
i.  2.  For  an  anfwer  to  his  reafomng  on  thefe  two  laft  pailages, 
ge  193.  As  to  Matt,  xxviii.  20.  '  Lo,  I  am  with  you  al- 
even  unto  the  end  of  the  world,  EOOS  TEES  SUN- 
•TELE!  AS  TOUAlOONOS;'ithas  been  mown  thatAIOON, 
ujed  without  the  prepofition  EIS,  may  be  applied,  without  any 
ambiguity,  to  this  world,  or  to  the  prefent  ilateof  cxiflence.  And 
this  anfwer*  the  other  paflage,  Luke  i.  70. — c  Holy  prophets, 
'  which  have  been  fince  the  zvorld  began,  AP  AIOONOS.' 

Dr.  C.  fays  again,   'The   particles,   ETI  and   EPEKEINA, 
c  are  fometim^S  added  in  the  Sepuagint  verfion  of  the  old  terra- 

*  ment,  to  the  word  AIOON,  to  give  it  the  greater  emphafis  : 
'  Wherea?,  mould  we  add  the  Englifh  words,  anfwerable  to  thofe 
1  Greek  particles,  to  the  word  eternity,  it  would  make  evident 
1  nonfenfe  ;  as  any  one  may  readily  perceive  upon  trial.     Thus, 

•  Exod, 
*  I\  261  f  Edwards  a£*in/l  Chn-.cy,  T.  245*. 


Univerfalifm  cerfounds  and  defrays  itjtlf.         203 

Ixod.  xv.  18.  The  Lord  fhall  reign,  TON  AIOONA,  KAI 
EP  AIOONA,  KAI   ETI,  forever  and  ever  and  further. 

Dan.  xii.  Q-  They  jhall  fhine  as  the  ftars,,E\S  TOUS 

AIOONAS.  KAI  ETI,  forever  and  farther:  Mic.  iv.  5, 
We.  will  walk  in  the  name  of  the  L»rd  our  God,  EIS  i  ON 
AIOONA,  KAI  EPEKEINA,  forever  and  beyond  it.** 
-By   the  fame  rule,  fome  of  Dr.  C's  exprelfions,  were 


they  literally  tranflated  into  Greek,  *  would  make  evident  non- 
'  fenfe,'  It  is  needlefs  to  cite  any  of  his  expreflims,  to  this  end  ; 
for  in  nls  wayof  reafoningi  the  fame  may  be  faid  of  all  other 
writing  In  an  initfument  of  conveyance  of  land,  words  of  the 
fame  meaning,  and  additions  to  thefe  words,  arc  ufed  over  and 
over  again.  The  defign  in  this  cafe,  is  not  to  ftudy  elegance  of 
fpeech,  but  to  make  the  inflrument  valid,  by  cutting  off  all  occa- 
sion. Experience  has  taught  the  propriety  as  well  as  neceffity 
of  this, 

As  the  jews  held  to  a  future  ftate,  fo  when  it  is  faid,  j  The 
«  Lord  fhall  reign  EIS  TON  AIOONA,  KAI  ETI,  forever 
1  and  further  ;'  the  meaning  is.  he  fhall  reign  during  this  world, 
and  further;  or  during  this  world  and  the  next.  Which  is  a 
very  fignificant  expreflion,  refering  to' both  worlds,  as  well  as  to 
his  endlefs  reign,  As  this,  Exod,  xvth,  is  a  fong  of  triumph  over 
Pharaoh  and  his  hoft,  fo  it  refers  us  to  the  reign  and  government 
of  God  over  Pharaoh,  after  his  death,  £s  well  £5  before  znd  at  his 
death.  The  revelation  of  this  truth  was  of  great  ufe,  at  that  time, 
to  the  Ifraelites  ;  foto  future  ages,  LikewifeDan.  xii,  3.  'They 
\  fhall  fhine  as  the  ftars  EIS  TOUS  AIOONAS,  KAI  ETI/  was 
of  fpecia!  import  both  to  Jews  and  Babylonians.  Which  was,  that 
after  the  day  of  glorious  light  commences,  which  Daniel  here 
prediQs,  the  faints,  though  before  defpifed,  mould  be  refpefted 
and  honoured,  during  this  world  and  further  ;'  during  the  chfpen- 
lation  before,  and  the  difpenfation  after  the  coming  of  the  Mcf- 
fcah,  and  further  ;  or,  which  is  the  fame,  to  eternity.  A^din, 
Mic  iv.  5.  '  We  will  walk  in  the  name  of  the  Lord  our  God 
<  EIS  TON  AIOONA,  KAI  EPEKEINA,  forever  and  beyond 
'  it,'  was  an  expreflion  of  folemn  devotednefsto  God,  during  this 
world  and;he  next,  or  throughout  all  worlds.  And,  throughout 
§,11  zjorlds,  by  common  ufe,  has  become  a  pertinent  expreflion 
of  endlefs  duration/  ' 

Dr.  Hammond  mows  the  origin  of  the  particles,  ETI  further, 
and  EPEKEINA  beyond;  and  that  they  were  added  to forever, 
or  to  AIOON,  to  diflinguim  the  two  difpenfations  or  ages,  one 
fcefcre  and  the  other  after  the  Mefliah,  as  well  as  todefignate  both 

worlds, 
*  Sshfitin  of  all  Men,  P.  265* 


e#4         Univtrfalifm  confounds  And  dejlroys  itfdf: 

worl  ds,  the  prefect  and  that  which  is  to  come.  The  Doctor  {!iow$, 
however,  that  the  Jews  ufed  AIOON  without  any  addition  ex- 
cepting the  prepofmon  EIS,  and  ufed  it  in  the  moil  universal 
fenfe  ;  to  include  all  worlds ,  all  difpenfations,  and  all  duration. 
And  vvhen  they  fometimes  made  additions  to  this  word,  it  was  to 
cut  off  all  occafion  ;  or  to  fix  the  point  beyond  difpute,  that  there 
\vould  be  a  difpenfation  after  theiis,  and  that  there  is,  befide  the 
prefent,  another  and  an  eternal  world.  See  Hammond's  Accoun; 
on  Luke  i.  70.  The  Doctor,  in  the  fame  place,  informs  that 
vhen  the  Sadducees  declared  their  fentiments,  which  was  after 
Ezra's  time,  that  then  the  Jews  ordered  an  addition  made  to  for* 
ever,  in  their  benediel "tens and  dfixologies.  The  reafon  was, the 
Sadducees  held  to  but  one  AIOON,  but  one  world  or  ffate  of 
exiflence.  They  might  ho]d,  and  molt  probably'  did,  that  thi§ 
world  was  eternal  ;  yet  they  denied  any  exiflence,  as  to  in- 
dividuals, after  the  prefent.  Therefore,  to  defignate  both  worlds, 
and  to  afenbe  praife  to  God,  as  being  God  of  this  world  and 
the  next,  the  body  of  the  Jews,  in  oppofuion  to  the  Sadducees, 
ordered  an  addition  to  this  word  :  they  adopted  this  form  of 
fpeech,  AW  AIOONOS  EIS  TON  AIOONA,  from  age  i$ 
age,  or  from  this  world  to'  the  next,'     *  And,'  the  Doctor  fays, 

*  though  perhaps  this  latter  torm  be  before  Ezra's  time  to  be 

*  met  with  in  the  Hebrew  writings  ;  yet,  it  feems,  'twas  not  in 
6  their  forms  of  benedictions  in  the  public  fervice,  and  there  it 

*  was  probably  inferted  on  that  occafion.  And  an  abbreviate  of 
'  that  form  it  is  which  the  chriJtians  have  delivered  to  them  by 
6  Chrift,  Matt,  vi,  13.   thine  is   the  kingdom,  the  power  and 

*  the  glory,  EIS  TOUS  AIOONAS   to   both  ages,  (or  rather 

*  to  both  worlds),  the  prefent  and  the  future  ;   which  we  accord- 

*  ing  to  fenfe  render  jo?  ever  and  ever,  i.  e.  for  this  world  and  for 
'  the  next.     This  is  move  largely    Let   by  the  apoflle,  Gal.  i.  5. 

*  EIS  TOUS  AIOONAS  TOON  AIOONOON,  to  the  ages 

*  °f  age$  :  but  yet  more  amply  in  the  ancient  church,   which 

*  added  that  fecofid  verficle  to  the  doxology,  As  it  was  in  tkf 
6  beginning,  fi.  e.  AP5  AIOONOS,  from  the  age,  from  the 
«  beginning  of  the  world,  as  AP'  AIOONOS  here  fignifiesj 

*  is  now,  and  ever  fall  be,  world  without   end,   i.  e.  now,  iri 

*  this  world,  and  to  that  world  which  mall  never  end.'  There- 
fore, the  mo  ft  which  can  be  made  of  forever  when  doubled, 
or  forever  and  ever,  alfo  when  taken  with  thefe  additions,y<?r* 
ever  and  further,  forever  and  beyond,  is  this,  they  were  in* 
troduced  on  intereftmg  cccafions,  and  defigned  to  afcertain  this 
iad  the  invisible  world.     But  will  Dr.  C.  call  fertv tr  *r.4 

were 


Univerfalifm  ccnfeunds  and  dejtroys  itfdj.  S05 

more,  or  forevermore  evident  nonfenfe  ?  The  truth  is,  forev* 
tT?norc  became  pertinent  by  common  ufe,  and  expreflive  of  end- 
Jefs  duration,  as  well  as  forever ',  or  to  eternity  ;  but  not  more 
{o.     The  lame  may  be  faid  of  the  original  words. 

But  after  all  that  can  be  faid,  on  either  fide  of  the  queftion,  it 
is  enough  for  us  to  know  how  thefe  expreffions  were  originally 
umderftood.  And  it  is  very  evident  that  the  Jews  meant  to  de- 
jfcribe  the  reign  of  Jehovah,  which  Br.  C  calls  *  forever  and 
6  farther,'  as  m  Exod.  xv.  it8,  to  be  an  endlefs  reign.  But  the 
original  word  without  this  additional  particle  means  the  fame,  as 
to  duration  only.  As  in  the  paffage  already  confidered,  Exod. 
xiv.  13,  f  The  Egyptians  whom  ye  have  feen  to-day,  ye  fhall  fee 
•  them  again  no  more  forever.'  Further,  therefore,  being  ad- 
ded, as  in  the  former  cafe,  and  making  no  difference  as  to  dura- 
tion, muft  intend  fomething  elite,  as  we  have  feen,  Again,  when 
Chrilt  u fed  the  original  word  in  the  plural  number,  as  in  Matt, 
vi.  13,  it  is  plain  that  he  meant  to  declare  the  univerfal  domin- 
ion of  God  the  Father  ;  as  extending  over  this  world  and  the 
next,  and  throughout  all  worlds.  Alfo  that  his  kingdom,  and 
power,  and  glory  has  no  end.  Then  again,  Chrifl  often  ufed 
the  lingular,  AIOON  or  eternity,  with  the  prepofition  EIS  or 
to,  as  a  pofitive  denial  that  fuch  or  fuch  an  event  fhould  ever 
occur  again,  '  Which  was  ufing  it  ftriftly  in  the  endlefs  fenfe, 
as  well  as  deciding  its  true  meaning.  Therefore,  when  this  word 
is  ufed  in  the  plural,  it  gives  a  complicated  idea,  refering  to  all 
worlds,  and  to  every  ftage  of  exiftence  ;  but,  as  to  duration  only, 
it  gives  one  fimple  idea  of  boundlefs  duration.  Therefore, 
-whether  Jin  gular  or  plural,  (imply  as  to  duration,  it  gives  but 
one  and  the  fame  idea.  It  is  fuppofed,  however,  the  Jews  and 
ancient  chriftians,  in  their  doxologies,  and  fometimes  on  other 
occafions,  meant,  by  their  duplications  and  additions,  as  forever 
and  ever,  forevermore,  forever  and  for  aye,  to  fpeak  in  the 
flrongeft  and  muft  exalted  manner  ;  fo  as  to  cut  off  all  occafion 
from  heathen,  fadducee,  or  infidel,  as  to  the  duration  of  God,  and 
the  things  of  eternity. 

It  is  here  worthy  of  fpecial  remark  :  Had  the  Jews,  all  of 
them,  interpreted  thefe  words,  as  Dr.  C.  does  every  inftance  he 
cites  from  the  old  teflament  ;  calling  them,  from  age  to  age, 
ages  a f  ages,  applying  them  wholly  to  this  world,  or  to  a  tem- 
porary duration,  in  this  cafe,  there  would  have  been  no  ground 
for  any  difpute  between  the  Pharifees  and  Sadducees.  The 
Sadducees  took  every  word  of  the  law  of  Mofes  literally.  And 
denied  that  their  cverlalting  promifes  and  grants  had  any  relation 

t# 


Univerfalifm  confounds  and  defrays  iifelf. 

to  unfeen  and  eternal  things.  This  raifed  a  difpute  betwee* 
them  and  the  Pharifees  ;  who  held  thefe  grants  and  prornifes,  to 
be  prornifes  of  an  endlefs  life,  in  the  coming  world.  And  true 
believers,  amonf*  thetn,  built  their  hope  of  endlefs  life  upon  thefe 
prornifes,  as  we  have  already  feen.  Dr.  C,  following  the  ex- 
ample of  the  Sadducees,  virtually  denies  that  thefe  everlafting 
giants  and  ordinances  promifed  immortal  life  to  believers.'  £)rt 
C.  applies  them  alWiteralSy  ;  or  he  afferts  that  they,  contained  hoth- 
mg,  which  extended  any  further  than  the  Jewifjn  difnenfatioa 
lulled.  Seepage  264 — 266,  and  elfewhere.  But'  the.pharifeej 
evidently  heid  the  oppofiie,  and  that  they  were  prornifes  of  ths 
refurre6tion,  and  that  the  faints  in  heaven  (hall  die  no  mote ?  as 
Chriit  laid,  Luke  xxi.  36.  The  Pharifees  agreed  with  Curilt  as 
to  this  doctrine,  and  they  muff  have  learned  it  from  the  force  oi 
gverla/ling  and  other  bke  words,  as  has  been  fhown.  Hence; 
the  very  exigence  of  this  difpute,  her  ween  the  Pharifees  and 
Sadducees,  is  enough  to  deteti  Dr.  C's  millake,  concerning  the 
fenfe  of  thefe  words.     But, 

II.  The  main  objection  univerfalifls  bring  againil  the  meaning 
of  thefe  words,  as  we  have  hitherto  coniidered  it,  is,  that  the/ 
are  often  ufed  in  a  limited  fenfe.  After  citing,  to  this  end,  a 
great  number  of  callages,  and  tracing  the  bible  through,  Dr.  C. 
lays,  *  From  this  frequent,  andalmoil  perpetual,  ufeof  the  words 

*  AIGON  and  AIOONOS,  it  is,  I  think,  beyond  all  reafonable 
6  difpute,  evident,  that  their  proper  meaning,  at  lea'ff ,  as  ufed  irk 

*  the  facred  writings,  is  an  age,  aconomy,  or  period  of  dura- 

*  tion,  whether  long  or fli or tJ*    The  Doctor  lays  again,  *  II  we 

*  will  confine  curfeives  to  the  mere  force  of  the  icord  itfelfi 
c  (AIOONOS  or  everlafting),  it  more  probably  means  a  limit- 
c  id,  than  an  endlefs,  duration  ;   and  for  this  very  good  reafon, 

*  becaufe  this  is,  by  far,  the  inodfreniunt  ufeof  it  in  the  facred 
r  writings. st  And  he  interprets  AIOOM  in  the  fame  fenfe  as 
he  dtes  AI-.VOjSOS,  as  to  duration.  Mr.  Winchefler,  as  he 
copies  after  Dr.  C,  cites  a  great  number  of  paflages,' which  he 
thinks  muil  be  taken  in  the  limited  kn\z  only.  He  then  draws 
this  conclufion  :  •  Nov/,  the  rule  for  underftandi ng  words  is  this ; 
'  V/hat  m  e  meaning  of  the  word,  in  r.iany  places,  and 
1  what  mdy  be  the  meaning,  in  all ;  is  the  ti  ue  fenfe  of  the  fame. 'J 
If  this  pretended  rule  have  any  meaning,  it  mull  be,  that,  as  ev- 
grlafting  and  forever  are,  in  many  places  ufed,  and  rnoft  tre- 

otly  ufed  in  the  limited  fenfe,  as  he  Lw* ;  they'  therefore  may, 
uiii  mufi  be  fo  taken  in  all  places  of  fcripture.     Which  is  a  di- 
rect contradiction  to  his  interpretation  oi  the  word,  all,  as  we 
hereafu  1  fee.  This 

■  P.  aff!  +  P.  5%  %  F.  i*. 


Univerfalifm  confounds  and  dejtroys  it/elf,  •         2.07 

This  objection,  as  here  ftated  by  Dr.  C.  and  Mr.  W.  cannot^ 
be  granted,  and  that  it  is  a  groundlefs  afTertion,  has  perhaps  been 
made  evident.  It  we  except  figurative  expreflions,  as  the  ever- 
lafting  hills,  &c.  which  is  obvioufly  contrary  to  the  literal  fenfe, 
and  thefe  words  are  not  more  frequently  ufed  in  a  limited  than 
in  an  unlimited  manner.  In  the  old  teftament,  as  we  have  feen, 
and  as  any  one  may  fee  by  looking  into  his  bible,  they  are  almoft 
univerfally  ufed,  either  in  the  unlimited  fenfe  only,  or  in  a  two- 
fold [en[ef  refering  both  to  the  fhadow  and  the  fubftance,  and 
including  both  time  and  eternity.  In  the  new  teftament 
AIOONIOS,  everlafting,  is  applied  direclly,  without  any  rela- 
tion to  the  type,  to  defignate  unfeen,  endlefs  things.  And  there 
is  ne  variation  from  this  rule,  worth  naming,  in  thofe  numerous 
inftances  of  its  ufe.  And  the  phrafe,  EIS  TON  AlOONA, 
to  eternity,  which  is  the  common  one  that  is  applied  to  invifi- 
ble  things  only,  is  without  any  exception,  ufed  in  the  unlimited 
fenfe. 

But  admitting  Dr.  C's  and  Mr.  W's  objection,  '  and  for  this 
4  very  good  reaion,'  as  the  Do6tor  fays,  becaufe  thefe  words  are 
more  frequently  ufed  in  the  limited  fenfe,  therefore  they  mul1: 
always  be  fo  taken,  or  more  probably  taken  in  this  manner  ;  or 
cannot,  merely  by  their  own  force,  be  taken  otherwife;  admit- 
ting this,  and  it  equally  overthrows  their  own  fcheme.  For,  in 
this  line  of  arguing,  we  can  find  not  one  unlimited  expreflion, 
in  the  bible. 

The  word  infinite  is  here  ufed  three  times  :  in  Job  xxii.  j. 
Pfal.  cxlvii.  5.  Nab.  iii.  9.  We  alfo  find  it  in  the  marginal  read- 
ing, in  Nah.  ii.  9,  which  makes  four  inftances  of  its  ufe,  in  fcrip- 
ture.  In  but  one  of  thefe  inftances  is  it  applied  to  the  divine 
being,  or  to  his  attribute,  under/landing  ;  as  Pfal.  cxlvii.  5. 
In  all  the  reft  it  is  ufed  in  the  finite  fenfe.  That  is,  if  we  argue 
as  Dr.  C.  and  Mr.  W.  do,  in  denying  the  infinite  evil  of  fin, 
that  in  Job  xxii.  r$.  can  mean  nothing  but  finite  ;  and  thofe  in 
Nah.  ii.  9,  and  iii.  9,  as  they  treat  of  the  riches  of  Nineveh  and 
No,  can  mean  nothing  elfe.  Therefore,  as  the  word  infinite  is 
more  frequently  ufed,  in  the  facred  volume,  in  the  finite  fenfe, 
than  in  the  infinite,  it  does  not,  merely  of  its  own  force,  deter- 
mine the  underftanding  of  the  Lord  to  be  infinite.  Or  when  it 
is  faid,  as  in  the  above  Pfalm,  "  His  underftanding  is  infinite/ 
this  cannot  be  taken  ftriclly  or  literally.  It  cann»t,  if  we  admit 
the  above  objection  to  be  true. 

The  word  unfcarchable  is  ufed  five  times. It  is  applied 

to  the  gieatnefs  of  the  Lord,  Pfal.  cxiv.  3  ;  and  Eph.  iii.  8,  to 

the 


**t  Univerfalifn  confounds  and  defiroys  itfelf. 

the  riches  of  Chrift  ;  therefore,  in  both  of  thefe  it  has  its  liter- 
al meaning.  In  Job.  v.  9,  and  Rom.  xi.  33,  it  is  applied  to  the 
things,  judgments,  and  ways  of  God.  The  things  of  God  are 
numberlefs  to  men,  and  to  men  his  judgments  and  ways  are  paft 
finding  out.  But  angels,  for  ought  we  know,  may  number  the 
hoft  of  heaven,  and  even  count  the  duft  of  the  earth.  And  an- 
gels, in  a  mcafure,  may  know  all  the  ways  and  judgments  of 
God,  and  fee  their  particular  end.  It  is  granted  that  angels  and 
faints  will  forever  be  learning  more  of  God,  by  obferving  his 
ways  ;  yet  his  ways  and  works  are  not,  in  their  own  nature, 
boundlefs  or  unfearchable.  Creation  is  not  coequal  with  the 
Creator.  The  fource  of  all  things  is  inexhauftible,  but  not  the 
things  themfelves.  Certainly  the  things,  ways,  and  judgments 
of  God,  are  not  inexhauftible  and  unfearchable,  in  the  fenfe 
their  Author  is.  Therefore,  in  thefe  inftances,  unfearchable 
cannot  be  taken  in  its  moft  literal  fenfe.  It  cannot  be  fo  tak- 
en in  Dr.  C's  Hne  of  reafoning.  Neither  can  it  be  taken  in  its- 
moft  literal  meaning,  in  Prov.  xxv.  3,  for  it  is  here  applied  to 
the  heart  of  kings.  So  that  three  times  out  of  five,  this  word  is 
ufed  in  fome  reftrained  manner  ;  or  certainly  not  in  the  moft 
Itri£t  manner.  Which  makes  it  impoflible  to  prove  the  real  un- 
fearchable nature  of  God,  by  this  epithet,  unlefs  we  renounce 
the  Doctor's  way  of  arguing.  In  his  way  of  arguing  unfearch- 
able is  not  unfearchable  :  And  infinite  is  not  infinite.  We 
might  go  on  to  fbow,  were  there  any  need  of  it,  how  every  un- 
limited word  in  the  bible,  which  is  applied  to  the  divine  being, 
wholly  loofes  its  force,  if  we  follow  the  Doctor's  rule.  Which 
makes  it  impoftible  for  him  to  prove,  by  his  own  maxims,  that 
the  God,  mentioned  in  the  holy  fcriptures,  is  the  Supreme  God, 
And  this  overthrows  his  own  fcheme. 

Again,  the  words  Dr.  C.  and  Mr.  W.  bring  to  prove  the  un- 
eeafing  happinefs  of  heaven,  and  the  final  falvation  of  all  men, 
wholly  lofe  their  meaning,  and  fail  of  anfwering  this  end,  by  the 
force  of  the  above  objection.  Indeed,  if  every  threatening  in 
the  bible,  of  eternal  punifhment,  and  every  thing  which  implies 
it  or  relates  to  it,  mould  be  erafed  out  ;  they  cannot  then  prove 
the  final  falvation  of  even  a  part,  of  mankind,  until  they  have 
given  up  their  own  rule,  or  withdrawn  the  above  objection. 

The  phrafe,  no  more,  is  ufed  as  a  negativer  and  as  a  pofitive 
denial  that  fuch  a  thing  or  event  fhall  ever  return  again.  As  in 
Gen.  ix.  15,  *  The  waters  /hall  no  more  become  a  flood  :'  Rev. 
iii.  12,  '  He  that  overcomcth  will  I  make  a  pillar  in  the  temple- 
*  of  my  God,  and  hefhall  go  no  more  out ;'  and  vii.  x6,  *  They 

<  mail 


Univerfalifm  confounds  and  deffroys  itfelj.  S6'9 

V  frrall  hunger  no  ?nyore.'  Another  \parallel  phrafe,  a3  in  Rev* 
vii.  i6,  •  Neither  thirft  any  more,'  and   xxi.  4.   *  Neither  (hall 

*  there  be  anymore  pain.'  Both  oi  thefe  phrales,  no  more 
and  neither  any  more,  make  an  unexceptionable  denial,  or  afiert 
that  fuch  a  thing  or  event  fliall  never  again  return.  And  this  is 
always  their  plain  and  natural  meaning,  when  they  are  not  quali- 
fied, or  diverted  from  their  natural  courfe,  by  other  words.  Or 
cnlcfs  the  nature  of  the  fubjeft,  to  which  they  are  joined,  forbid 
a  ftrict  denial.  Accordingly,  to  make  us  believe  that  the  protn- 
ifes  of  future  happinefs  are  given  in  decided  terms,  in  opposition 
to  the  threatenings  of  future  mifcry,  Dr.  C.  and  Mr.  W.  make 
ufeof  Luke  xx.  36.  4<  Neither  can  they,'  the  faints  in  heaven, 
1  die  any  more  t*  and  Rev*  xxi.  4.   •  And  there  {hall  be  no  more 

*  death.'  Dr.  C.  fays,  ■  As  the  above  fcriptures  exprefsly  af- 
c  firm,  that  the  righteous  fhall  not  die  any  more,  ihall  not  die 
1  again,  after  the  general  refufre6Hon,  we  are  absolutely  obliged 

*  to  underftand  the  word  AIOONIOS,  everlafting,  when  join- 

*  ed  with  the  life  of  the  righteous,  in  the  endlefs  fenfe.'*  And 
becaufe  no  fuch  decided  terms  are  joined  with  the  puniffiment 
of  the  damned,  the  meaning  of  everlafting,  in  this  cafe,  Dr.  C. 
fays,  is  c  limited  to  an  age,  or  period  of  duration  only.'t  Bufe 
the  whole  force  of  ■  the  above  fcriptures,'  Neither  can  they 
die  any  more,  And  there  fnall  he  no  more  death,  depends  o* 
the  negatives,  no  more  and  neither  any  more.  And  thefe  are 
more  frequently  ufed,  in  the  bible,  to  exprefs  a  conditional  or 
partial  negation,  than  they  are  to  exprefs  a  ftri£i  and  abfolute 
one.  God  faid  to  Jacob,  *  Thy  name  ihall  be  called  no  more. 
'  Jacob,  but  Ifrael.'J  His  name,  however,  was  afterwards  call- 
ed Ja-ccb,  hundreds  of  times.  God  told  Hofea,  to  call  his 
daughter's  name,  he  had  by  Gonaer,  *■  Lo-ruhamah  :  for  I  will 

*  no  more  have  mercy  upon  the  houfe  of  Ifrael  ;  but  I  will  ut- 

*  terly  take  them  away.'§  Many  of  Ifrael  afterwards  incorpor- 
ated with  Judah  ;  fo  that  they  were,  in  the  molt  ftrift  fenfe, 
neither  cut  oiTfrom  mercy  nor  taken  away.  And  thofe  of  If- 
rael who  were  taken  azoay,  the  Lord  laid  concerning  them, 
'  Let  mine  outcafts  dwell  with  tihee,  Moab  ;  be  thou  a  covert  to 
'them  from  the  face  of  the  fpoiler.'||  When  the  remnant  of  Ju- 
dah, contrary  to  divine  command,  went  down  into  E^ypt,  as  re- 
lated in  Jcrem.  xiiv,  the  Lord  faid,  *  Behold,  I  have  iworn  by 

*  my  great  name,  that  my  name  fhall  no  more  be  nataed  in  the 
'  mouth  of  any  man  of  Judah  in  all  the  land  of  Egypt,  faying, 

*  the  Lord  God  liveth.'fl  After  this  time,  and  at  the  time  of 
Ptolemy    Philadelphus,  multitudes  of  Jews  lived  at  Alexandria 

C  c  .  and 

•  P.  *87,  «8$.  *  Ibid.  %  Gen.  32.  28.  S  c<hi?   t.  6-  ||  Hai.  A  4.   1  r.  94. 


■z  I o  Un :  v c rja lif:n  c o nfo u n ds  and  deft r $y s  i tj'e If. 

a".:i  oilier  parts  of  Egypt ;  where  they,  in  fome  meafure,  main- 
tained the  true  worfhip  of  God.  By  looking  into  the  bible,  we 
find  that  thefe  words,  no  more  and  neither  any  more,  are  med 
more  frequently  in  a  partial  fenfe,  than  they  are  as  univerfal,  un- 
limited negatives.     Therefore,  to  follow  the  Doctor's  rule,  '  It 

*  |fe  will  confine  ourfelves  to  the  mere  force  of  the  words 
'•  themfelves't  they  more  probably  mean  a  partial,  than  an  uni- 
■  verjal  negation  ;  and  for  this  very  good  reafon,  becaufe  thi> 
'  is,  by  far,  the  molt  frequent  afe  of  them  in  the  facred  writings/ 
Hence  the  above  fcripturcs  are  nothing  to  Dr.  C's  purpofe.  By 
vinue  of  his  own  rule,  they  only  prove  that  the  inhabitants  oi 
heaven  fhaii  die  no  more  while  they  live,  and  there  (hall  not  be 
any  mere  death  again   for  a  certain  period  ;   whether  longer  or 

fhorter,  as  he  fays  of  eternity.  And  whereas  Dr.  C.  confiders 
thefe  fcriptures  exactly  the  fame  as  immortal,  and  the  prcmifc 
of  immortality,  his  argument  from  thtje  alfo,  by  his  own  rule./ 
is  totally  deftroy  cd.  The  redeemed  in  heaven  are  immortal 
while  they  are  immortal  ;  they  are  immortal  for  a  certain  period, 
and  how  long  this  will  laft  Dr.  C.  cannot  tell,  until  he  has  giv- 
en up  his  own  maxim. 

No  end,  world  without  end,  Mr.   Whichever  fayV,   *  Are 

*  ftrcnger  exprefTionS  to  fet  forth  the  well-being  of  the  righteous, 
4  than  any  that  are  ufed  as  connected  with  the  mifery  of  the  wick- 

*  ed. '*  How  docs  this  appear  ?  The  phrafe,  no  end,  is  ufed 
more  frequently  in  the  limited,  than  in  the  endlefs  fenfe.  Ik. 
the  former  fenfe  it  is  ufed  ieven  times, +  throughout  the  fcriptirre, 
in  the  latter  ^nfe  it  is  but  four  times  ufed.  Arid  two  of  thefe, 
viz.  Ifai.  ix.  7.  Luke  i.  3$,  as'thcy  exprefs  the  duration  of  the 
reign  of  Chrilr,  arc  not  allowed,  by  univerfalifts.  to  have  an 
unlimited  meaning.  Dr.  C.  and  Mr.  W.  deny  that  Ghrift's 
kingdom  and  government  has  no  end.  One  of  the  remainder, 
viz.  Heb.  vii.  3,  is  applied  to   Melchifedec, — ■  Having  neither 

*  beginning  of  days,  nor  end  of  life  ;'  and,  as  it  relates  to  Mel- 
chifedec, is  ufed  figuratively,  therefore  it  is  nothing  to  their  pur- 
pofe.    V/e  are,  oi  courie,  reduced  to  this  one  pafiage,  Pfal.  cii. 
■>7.   '  Thou  (God)  ait  the   fame,  and   thy   years  have  no  end. 
This,  of  it  felt,  is  not  a  '  ftronger  expreffion  to  fet  forth  the  well- 

*  being  of  the  righteous  ;'  but  the  promife  to  them  directly  fol- 
lows this.      'The  children  of  thv  ferrants  ihall   continue,  and 

*  their  feed,  EIS  TON  AIOONA  KATEUTHUNTHESE- 
k  TA1,  ihall  be  eiiablifhed  before  thee.'  So  that  EIS  TON 
AIOONA,  to  eternity,  or  to  be  eftabhfhcd  to  eternity,  is  the 

fame 

*  P.  33.  t  Tke  \>"iccf,  ar«,  Eccl.  4,  8,   16,  and    12.    12.     Ifai.  '.>..  7,  twice. 

N*Vj.  2.  9!  and  3   3. 


tfniverfalifm  confounds  end  dcjlroys  itftlf  si  i 

:ame,  in  Greek,  as  to  be  eflablifned  before  thee,  or  before  God. 
And  EIS  TON  AIOONA  is  the  fame  as  to  duration,  as  tin 
years  have  no  end.  But  Dr.  C's  rule  deftroys  the  force  of  this 
iaft  expreffioh  ;  for  no  end  is  ufed  moit  in  the  limited  fenfe. 
And  EIS  TON  AIOONA,  he  argues,  is  of  no  fignificancy,  as 
to  duration,  even  when  applied  to  Gs>d  hirnfelf.  By  explaining 
away  eternity,  therefore,  they  explain  away  their  own  '  ftronger 
!  exprefiions,'  Again,  as  to  the  expreflion,  world  without  end, 
Wte  find  two  inflances  of  its  ufc,  in  the  bible  :  Ifai.  xlv.  17,  and 
Eph.  iii.  21.  As  to  the  original  words,  of  both  thefe  places, 
Dr.  C.  and  Mr.  W.  have  done  their  utmott,  to  explain  them  a- 
way  to  nothing.  And  had  Mr.  W.  only  cited  the  Greek  words 
i'rom  Ifai.  xlv.  17,  he  mult,  to  have  been  confident,  called  his 
expreffions,  *  to  fet  forth  the  well-being  of  the  righteous,'  weak- 
er,  inftead  of  J! ranger.  The  weaker ,  however,  appears  to  lie 
with  Mr.  W'«  nfe  of  them,  and  not  with  the  exprefiions  them- 
felves.  The  Greek  words,  for  world  without  end,  in  this  cafe, 
are  EOOS  TOU  AIOONQS  Ell  \  which  Dr.  C.  calls  for- 
ever and  farther,  which  he  alfo  calls  evident  nonfenf. 

After  citing  thefe  words  from  Ifaiah,  '  Ifrael  mail  be  laved  in 
f  the  Lord  with  an  everlafling  falvation  :  ye  mall  not  be  afham  . 

*  ed  nor  confounded  world  without  end,'  Mr.  W,  fays,  *  But 
4  where  do  we  read  that  the  mifery  of  the  wicked  fhall  have  no 

*  end?  The  word  endlefs,  or  world  without  end,  is  never 
'  once  ufed  by  our  tranilators,  to  exprefs  the  eternity  of  punifh- 
6  ment,  in  the  whole  bible. '*  Had  it  been  faid,  in  fcripture, 
i  The  mifery  of  the  wicked  fhall  have  no  end/  Mr.  W.  could 
fhen  have  denied  it,  with  the  fame  feoldnefs  as  he  has  denied  that. 
Chrifl's  kingdom  fhall  have  no  end  ;'t  when  it  is  aliened,  ■  Of 

*  the  increafe  of  his  government  and  peace  there  fhall  be  no  end,* 
Ifai.  ix.  7  ;  and  Luke  i.  33,  '  He  fhall  reign  over  the  ho  life  o^ 
'  Jacob  forever;  and  of  his  kingdom  there  fhall  be  no  end.'' — 
The  word  endlefs  is  ufed  twice  only.  1  Tim.  i.  4.  '  Neithei 
'  give  heed  to  fables,  and  endlefs  genealogies.'  And  Heb.  vii. 
16,   !  Who  is  made,'  Chrifl  is  made,  '  not  after  the  law  of  a  car- 

*  nal  commandment,  but  after  the  power  of  an  endlefs  life.'  To 
explain  jorever  and  ever,  joined,  in  feveral  places,  with  the 
torment  of  the  damned,   Mr.  W.  fays,   *  I  fhall  now  invalidate 

*  thofe  evidences  for  endUfs  damnation,  by  bringing  an  equal 
1  number  of  texts,  where  you  will  allow  the  words  are  ufed  in  a 

*  limited  fenfe. 'J  Following  this  and  Dr.  C's  n;le,  which  we 
have  feen,  the  word  endlefs,  as  it  is  juit  asoften  ufed  in  the  lim- 
ited, as  in  the  unlimited  fenfe,  can  have  no  meaning.     The  din. 

limited 


£i'2  Univerfalifm  confounds  and  Jeffreys  itfelf, 

limited  fenfc  invalidates  the  limited,  and  the  limited  invali- 
dates the  unlimited  -r  thus  it  becomes  a  found  without  fenfe. 
But  Dr.  C.  and  Mr.  W.  have  abundantly  ufed  this  word,  end- 
lej's,  to  give  advantage,  a*  it  appears,  to  their  fubjecl,  by  exhib- 
iting their  arguments  in  the  clearell  manner.  Unhappily,  we 
arc  obliged  to  call  on  their  advocates,  to  tell  us  the  meaning  of 
the  principal  word,  which  ftaraps  the  character  of  their  books. 
It  could  have  been  wifhed,  however,  that  Dr.  C.  had  given  the 
WGrld  his  endlefs  nothings  or  rather  hist  endlefs  contradictions^ 

on  Tom-?  other  than  the  molt  ferious  fubjeci  ot"  eternity,-. > 

Your  indulgence,  my  dear  fir,  is  folicited,  while  we  fee,  in  one 
more  inilance,  the  operation  of  this  lingular  rule  or  maxim. 

The  word  all  is  a  material  word  with  univerfalifis.  They 
appear,  many  times,  to  place  their  cliief  dependance  on  thofc 
Scriptures,  which  include  this -word.  As,  John  xii.  38,  *  Ant} 
"  I  (Chrift  Jefus),  if  I  be  lifted  up  from  the  earth,  will  draw  all 
'  men  unto  me.'     Rom.  v.  iS, — 'even  fo  by  the  iighteoufnefs 

*  of  one  the. free  gift  came  upon,  all  men  unto  jollification  oi 

*  life.'  1  Cor.  xv..  £2,  \  For  as  in  Adam  all  die,  even  (o  in, 
'  Chrift  fhall  all  be  made  alive.  Eph.  i.  10,  *  That  in  the  difv 
'  penfation  of  the  fulnefs  of  times  lie  might,  gather  together  in 
1  one  all  things  in  Chrift.'    x  Tim.  ii.  4,  3,  6,   *  Who  will  have 

*  all  men  to  be  faved,  and  to  come  unto  the  knowledge  of  the 

*  truth.  For  there  is  one  God,  and  one  mediator — Who  gave 
'  himfeif  a  ranfom  for  all  .*'  and  other  like  places. 

This  word  all,  is  well  known  to  be  a  term  of  tlpe  {IrLcleft  uni- 
vcrfality  ;  including  the  whole  of  whatever  fubject.  it  is  applied 
if).  .This*  is  its  firft,  mofl  obvious,  and  natural  meaning.  And 
in  this  fenfe  it  is  always  underftood,  when.it  is  not  qualified  or 
reftrifilea  by  other  words  ;  or  un'c/s  the  nature  of  th&  fubje£r, 
it  is  applied  to,  forbid  this  conflmciioii.  It  is,  however^  ufecj 
in  thegreateU  variety  ;  and  more  often  in  common  conversation, 
as  well  as  in  the.  bible,  ufed  in  a  partial,  than  in  an  univerfal 
ienfe.  F«r  the  truth  of  this,  we  need  only  to  appeal  to  fa£ts  and 
to  the  facred  volume.  Dr.  C.  and  Mr.  W.  allow  of  no  quali- 
fications or  refl;ri£lionsoi  its  ir[e,  in  the  above  fcripture  paflages  ; 
nut,  in  each  oi  theft  o\.d  in  other  like  places,  they  take  the  word 
.**// in  its  moft  firicl  univerfal  {cn(e.  At  the  lame  time,  they 
kvc  given  us  no  reafon,  why  this  word  mould  not  be  entcrpreU 
ed  by  their  own  ruie.  the  rule  by  which  they  explain  the  word 
eternity.  And  it  muft.  be  a  very  odd  maxim  that  will  not  ap- 
ply in  all  fimilar  cafes,  Arid  this  word,  all,  though  ufed  in  9. 
great  variety,  is  as  naturally  and  really  an  unlimited  term  as  th§ 

word 


Univerfalifm  confounds  and  deflroys  it/elf.  213 

,vord  eternal ;  but  the  former  is  not  more  unlimited  than  the  lat- 
ter. All  exiftence,  all  duration  is  as  boundlefs,  but  not  more 
>fo,  as  eternal  duration  or  eternal  exiftence.  Therefore,  unlefs 
fome  reafon  can  be  given,  more  than  has  yet  been  given,  we  are 
obliged  to  interpret  this  unlimited  word,  all,  by  the  fame  rule 
.we  do  other  unlimited  words.  Dr.  C.  and  Mr.  W,  for  ought 
they  have  done  or  faid,  are  conftrained  to  interpret  it  as  they  do 
eternity  and  its  derivatives,  By  this  maxim,  therefore,  as  all 
is  more  often  ufed  in  a  partial  fenfe,  than  in  an  univerfal,  it 
'  more  probably  means'  the  former,  than  it  does  the  latter,  and 
whenever  it  is  ufed.  All  men,  therefore,  more  probably  than 
otherwife,  always  means  fome  men  only.  Or,  it  is  probale  that 
all  men  always  means  a  part  of  mankind,  inftead  of  the  whole. 
Certainly,  if  everlafiing,  by  '  the  mere  force  of  the  word  it- 
'felf,   more  probably  means  a  limited,  than  an  endlefs  duration ; 

*  and  becaufe  this  is   the  moft   frequent   ufe  of  it  in  the  facred 

*  writings  ;5  it  follows  that  the  moft  probable  fenfe  of  all  is  only 
a  part,  and  always  only  a  part,  inftead  of  the  whole  ;  for  it  is 
more  often  ufed  partially,  than  umverfally,  in  the  facred  wri- 
tings. And  \leverlafling  is  no  determinate  ffgn  ?f  can  cy,  as  to 
duration,  when  applied  to  Godhimfelf,  and  forthereafon  above 
mentioned  ;  then,  for  the  fame  reafon,  the  word  all  is  of  no  de- 
terminate fignificancy,  when  applied  to  men.  By  the  mereforce 
of  the  word  itfelf,  all  men  can  never  intend  any  thing  more 
than  fome  men.  And  as,  for  the  reafon  above  ftated,  eternity 
always  means  fimple  duration,  whether  longer  or JJicrter,  fo  all 
men  always  means  fome  men,  whether  the  number  be  more  or 
lefs — whether  even  one  man,  a  thoufand,  or  the  whole  of  the 
Jiuman  race.  The  moft  probable  meaning  however,  in  this 
cafe,  is  always  only  a  part  of  mankind,  inftead  of  the  whole. 
Here  we  have  the  genuine  operations  of  the  Doctor's  rule,  by 
which  lie  explains  away  eternity  ;  for  it  inuft  operate  alike  in 
all  fimilar  cafes. 

Mr.  W,  to  prevent  uncertainty  and  confufion  as  to  the  mean- 
ing  oi  this  word,  fays,  *  I  lay  down  this  plaia  rule  ;  viz.  When 

*  the  word  all  is  ufed  in  any  pafTage  of  (cripture,  and  we  are  not 

*  neceffarily  obliged,  either  by  the  context  or  fome  other  text  or 
4  the  nature  and  circumftances  of  the  cafe,  to  under/land  it  par- 
'  tially  ;  and  efpecially,  where  any  important  point  of  doclrine 
4  is  fpoken  of  we  are  always  to  undcrftand  it  umverfally  with- 
out exception'* ,    A   direct    contradiction  to  what  he  fays  of 

fcr ever  and  evtr%  feveral  times  joined  with  the  punifhment  of 
{he  damned.     This  evidence  for  cndlefs  ponifhment  he  invalid 

dates, 
*  P.  4*.  f 


214  Univt-i  julij 

dates,  he  fays,  *  by  bringing  an  equal  number  of  texts,  iu  which 
'  forever  and  ever  are  ufed  in  a  limited  fenfe.'  But  we  are  now 
favored  with  two  rules.  Which  cf  theft  fhali  we  Follow  ?  1  "hey 
are  both  of  them  common  fixed  maxims  with  Dr.  C.  and  Mr. 
W.<  And  either  of  them  overthrows  their  fcheme.  The/i»r- 
mer,  as  it  gives  a  jail  definition  of  the  term  all,  leads  to  a  juit  de- 
finition of  eternity  and  its  derivatives,  {o  as  to  fhew  us  their  na- 
tural import,  in  theendlefs  fenle/;  ajib  when  to  underhand  their 
refhicted  fenfe.  And  this  is  fukftd  to  overthrow" their  icheine. 
The  latter,  as  it  explains  a.vay  every  unlimited  word  in  the  bi- 
ble, explains  away  the  word  a/Zmthe  lame  pi  ocefs.  Of  courfc. 
Mr.  WincheJlor's  all  and  Dr.  Chauncy's  all,  take  their  depart 
Ure  with  it. 

It  will  now  be  objected,  (hat  the  fenfe  of  this  word  is  fixed. 
beyond  difpute  ;  in  the  above  parages,  and  in  others,  which  ex- 
prefs  or  imply  the  fata  all  on  of  all  men.     As  in  Rom.   v.    \%. 

*  Therefore  as  by  the  offence  ct  one  judgment  came  upon  all  men 
•lto  condemnation  ;  even  fo  by  the  rigiuccufnefs  of  one  the  free 

*  gift  came  upon  all  -men  unto  jollification  of  life.'  Here  the 
free  gjjt,  which  came  upon  .'//  men,  is  as  exterifivc  and  urtivcr- 

fal  as  the  judgment,  which  came  upon  all  men.  And  all  men  are 
the  fame  in  both  cafes,  which  rauft  include  every  oue  ef  mankind. 
For  it  cannot  be  denied  that  judgment  came  upon  every  one  cf 
mankind.  Therefore,  all  men\  upon  whom  *C\\q free grft  came, 
are,  decidedly,  every  one  of  the  human  kind.  Again,  1  Cor.  xv. 
2.2.  *  For  as  in  Adam  ell  d  fo  in  Ciirid  ibalW/  bemad^ 

'  alive.'  Mere  then// that  ihall  be  made  alive  in  Chrift,  is  the 
fame  all  that  die  in  Adam.  And  thi*  setter  all  is  granted  to  be 
the  whole  ~f  Adam's  race;  therefore,  the  former  all  titk{\  intend 
the  fame. 

.    A  rawer.  To  Toll  i  mode  of  refcfori irig,  how  (k 

we  kitow,  in  this  cafe,  what  is  me&tt  either  by  the  former*  ox 
hitter  f  Or  how  do  wc  know  that  thefe  w«fds,  a  >  in  Ada 
die,  ftriEitymean  all  msn  ?  Qi  courfe,  how  can  we  draw  the 
parallel,  io  as  ftri&ty  to  decide  that  all  men  fhali  be  made  alive 
in  Chrift  ?  Confining  onrfelves  to  the  mere  force  of  the 
till,  we  cannot  fthclly  decide  any  thing  by  it.  Alia.  ?  rn  Adam, 
moft  probably  means  that  only  fern  :  die  in  Adam.  {Therefore*, 
ailjhall  be  wade  alive  in  ChriJl,vr,oR.  probably  means  that  only 
feme  mall  be  made  alive  In  Chriit.  And  what  this  fovU  is  no. 
man  can  determine.  Again,  as  to  this  text  in  Romans,  we  know 
nothing  ot  what  is  meant  by  the  all  men,  upon  whom  the.  judg- 
ment came  to    ■  atton.     Therefore,  we  are  ignorant  oi, 

what 


Univerjzhfn  cot/founds  and  deftroys  itftlf.  215 

what  is  meant  by  the  all  men,  upon  whom  the  free,  gijt  came 
unto  justification  of  life.  Furthermore,  when  it  is  faid,  Chrift 
is  the  faviour  of  all  men,  we  muft  fit  It  decide  what  is  underftood 
by  all  man.  But,  before  we  can  do  this,  Dr.  C's  maxim  muft 
be  renounced  ;  what  he  has  faid  on  eternity,  muff  firft  be  given 
up.  Dr.  C.  is,  therefore,  reduced  to  this  dilemma  ;  either  he 
mull  give  up  the  word  all,  on  which  hi?  a// depends,  or  he  muft 
give  up  his  explanation  of  the  word  eternity,  &c. 

It  will  again  be  objected,  that  wc  know,  from  the  nature  of 
:Le  fubjiecl,  that  all  men,  every  c::e,  die  in  Adam.  Therefore, 
we  are  necefiiated  to  comider  the  latter  all,  all  Jliall  be  made 
alive  in  Chrift,  in  its  moll  Uriel  univerial  feme. 

Anfwcr.  From  the  nature  of  the  fuhje/sr,  wc  know  nothing 
about  all  dying  in  Adam  ;  for  the  knowledge  of  this,  we  arc 
wholly  indebted  to  Revelation.  Although  it  is  plain,  from  facts, 
we  all  die,  yet  it  is  alfo  plain  that  we  muft  go  to  the  bible,  to 
fcliQW  whether*  or  not,   we  all  die  in  Adam. 

It  will,  perhaps,  be  further  objected,  that,  from  the  general 
tenor  of  icripture,  it  is  plain  that  all  men,  every  individual, 
do  indeed  die  in  Adam.  Therefore,  we  are  compelled  to  con- 
fider  the  latter  all,  all  Jliall  be  made  alive  in  Chrijt,  in  its  greats 
eft  latitude. 

Anfwcr,  From  the  general  tenor  of  fcripturc,  to  reafofi  a* 
the  Dotior  does,  we  are  compelled  to  cer.ftder  the  epithet  all, 
in  every  cafe,  quite  the  reverfe,  or  to  mean  a  part  only.  And 
for  this  very  good  reafon,  becaufe  this  word  is  more  frequently 
lifed,  in  fcripture,  to  mean  only  apart,  than  it  ts  to  intend  the 
whole.  Kence,  the  Doctor,  to  invalidate  fome  of  the  molt 
important  parts  of  fcripture,  has  invented  a  rule,  which  invali- 
dates his  own  favorite  expreflicns.  Of  courfe,  he  muft  tell  u* 
what  he  means  by  '  the  falvation  of  all  men  ;'  whether  all  men 
mean  unJyJ'ome  men,  or  every  individual.  To  be  ccnfiftent 
with  his  own  ma>xim,  he  muft  write  his  book  over  again,  and  ex- 
plain his  title  page.  '  The  falvation  of  all  men  the  grand 
*  thing  aimed  at,'  Sec.  and  tell  us  whether  fome  or  the  whole. 
:s  here  intended.  Should  he  fay,  the  whole,  is  intended,  by 
the  epithet  all,  then  again  he  muft  give  a  fecond  explanation,  to  * 
tell  us  his  meaning  of  this  expreftion,  the  whole.  When  he  has 
done  this,  he  muft  give  a  third  explanation,  to  mow  his  mean- 
ing of  the  (econd.  A  fourth  for  the  third,  &c.  &e.  Sec.  What 
the  Doclor  calls  eternity,  it  is  thought,  would  run  out,  before 
he  will  have  completed  this  grand  j'cheme. 

As  to  the  above  texts,  alfo  Colof.  i.  20,   ■  Bv  him  (Chrift)  to 
meile   all   things   imto    himfelf  f    Philip,    ri.     io,    n, 

4  Thac 


si 5  Vmverfalifm  confounds  and  dejlroys  itfclf. 

1  That  at   the  name  of  Jefus  every    knee    mould    bow, ancf 

'  that  every  tongue  fhould  confefs  that  Chrift  is  Lord;'  and 
Heb.  ii.  8.  ■  Thou  haft  put  all  things  in  fubje&ion  under  his 
*  feet,'  and  others  of  like  import,  on  which  umverfalifts  place  fo 
much  dependence,  you  will,  my  dear  friend,  find  an  accurate 
explanation  of  them,  in  Dr.  Edwards's  anfwer  to  Dr.  C.  Chap. 
ix,  xi,  xii.  In  which  Dr.  E.  appears  to  make  it  plain  that  thefe 
texts,  inftead  of  proving  the  final  falvation  of  ali  men,  prove  the 
oppofite.  Several  objections  alfo,  which  Dr.  C.  brings  againil 
the  meaning  of  the  words  we  are  now  interpreting,  which  are 
here  omitted,  you  will  find  anfwercd  by  Dr.  E.  We  (hall  there- 
fore clofe  this  letter,  and  finifh  this  fubjeel,  with  the  following 
remarks. 

I.  That  a  man  of  Dr.  C's  talent",  and  learning  mould  give" 
fuch  a  rule  for  the  interpretation  of  words,  as  we  have  feen,  is 
not  a  little  furpriiing.  Who  could  have  thought  of  firft  telling 
the  number  of  times  fuch  or  fuch  a  word,  in  the  bible,  is  ufed, 
either  in  the  lax  oxJlriEl  fenfe,  in  the  limited  or  unlimited  fenfe, 
in  order  to  determine  its  mod  probable  meaning  ?  Who  could: 
have  thought  of  this,  had  not  his  fcheme  been  in  diftrefs  ?  The 
Doctor's  rule  is  the  fame  as  to  fay,  betaukfnek  a  word  more 
oftcnioccurs  in  the  lax,  than  in  ihcjincl  fenfe,  therefore  in  its' 
lax  fenfe  this  word  muft  always  be  underftood.  In  this  cafe, 
the  lax  deftroys  the  ftrid,  and  what  name  to  give  the  former, 
when  the  latter  is  deftroyed,  is  left  with  univerfalifts  to  decide. 
And  if  the  former  has  fuch  power  over  the  latter,  how  Came  the 
latter  ever  io  have  an  exiftencc  ?  Again,  following  Dr.  C's 
maxim,  if  a  word  is  mere  often  ufed  in  a  temporal  fenfe  than  it  is 
in  an  eternal,  then  this  great  frequency  of  temporal  fo  alters  e- 
ternal,  as  to  make  it  temporal,  in  all  cafes  ;  which  is  the  fame 
as  to  lay,  that  temporal  deftroys  eternal.  And  if  temp  oral 
deftroys  eternal,  how  came  the  \wotx\  eternal  into  being  ?  And 
why  a  dift inclion  between  temporal  and  eternal?  The  fame 
rale  applies,  as  we  have  (cen,  to  the  word  infinite.  Therefore, 
uc^aufe  this  word  is  more  ©ften  employed  about  finite,  than  a- 
bout  infinite,  fivbje&s,  fifitU,  deftrpys  infinite.  But  the  Doc-, 
tor's  difficulty  lies  here,  he  cannot  tell  how  often  eternity  and 
its  derivatives  is  ufed  in  the  endleU  ionic.  How  can  he  tell,, 
When  bv  the  mere  force  of  the  word,  it  moft  probably  intends, 
in  all  cafes,  a  temporal  duration  ?  And  how  can  he  tell  by  the 
help  of  other  words,  ftandmg  with  this,  when  his  own  rule  def- 
troys the  unlimited  fenfe  of  all  other  words  ?  This  is  known, 
he  would  fay,  by  the  nature  of  the  fubjecV.  But  how  do  we 
y  know 


U'AiTjetfdifnX  confounds  and  dtftroys  itftlf  *\? 

know  the  nature  of  the  fubjcft,  how  do  we  know  the  duration  of 
inifeen  things,  any  further  than  revelation  informs  us  ?  And 
how  docs  revelation  inform  us,  when  the  mere  force  of  its  words 
is  deitroyed  ?  Therefore,  when  Dr.  C.  fays,  '  Ever  Lifting  more 
f  probably  means  a  limited,  than  an  endlefs,  duration  ;  becaufe 
4  this  is,  by  far,  the  moft  frequent  ufe  of  it  in  the  facred  writ- 
Vings,' .this  is  a  mere  folecifm..  .  Thcie  is  no  moft  or  compan- 
ion in  the  cafe  ;  everlafing,  for  ought  he  can  tell  by  his  own 
maxim,  always  means  a  limited  duration.  It  is  impoffible  for 
him,  however,  to  determine  what  it  does  mean,  or  whether  it 
means  any  tiling.  And  the  word  which  he  takes  to  be  the  molt 
exterminate,  and  ufes  fo  frequently,  only  turns  again  ft  him. 
The  word  endlefs  is  jufl  as  often  ufed,  in  fcripture,  in  a  limited, 
as  it  is  in  an  unlimited  manner.  Which  forms  a  blank  in  his 
book,  and  blank  indeed  it  is. 

II.  The  rule,  by  which,  toafcertain  the  meaning  of  words,  is 
plain  and  fimple.  Words  are  arbitary  figns  of  ideas.  Theie 
figns  are  not  originated  or  made  by  a  few  wife  men  of  the  age  ; 
but  they  are  made,  or  richer  their  import  is  fixed,  by  the  aflem: 
of  the  populace,  the  great  mafs  of  the  people.  To  know  the 
meaning  of  words,  therefore,  we  need  only  to  know  how  they 
are  underftood,  by  the  people  at  large.  In  this  cafe,  it  is  ufeful 
to  enquire  how  they  were  originally  understood,  and  how  they 
have  been,  from  age  to  age,  bringing  of  it  down  to  the  prefent 
time.  But  as  words,  in  general,  retain  their  primary  fenfe  from 
time  immemorial*  fo  their  original  gives  their  prefent  meaning-, 
and  their  prefent  their  original  meaning.  It  is  granted,  in  fomc 
few  inlfanccs,  the  ienic  of  words  is  varied,  by  length  of  time,  or 
r;rther  by  incidental  events.  But  this  variation  is  always  plai.-i 
and  intelligible.  For  if  the  fenfe  of  words  be  not  afcertained 
they  are  no  longer  ufed.  Men,  efpecially  in  matters  interesting, 
do  not  often  fpeak  in  an  unknown  tongue  ;  when,  at  the  fame 
time,  they  can  ufe  words  fo  as  to  be  underitood.  And  the  rea~ 
Ton  why  words  ufually  retain  their  prima!  v  fenfe,  is,  the  fenfe 
of  wurds  is  not  fixed  in  the  fchoois  of  philofopbers,  but  by  the 
common  people,  converting  on  their  intereihng  and 
matters.  So  when  God  gave  a  revelation  to  men,  as  it  was  not 
drhgned  for  a  few  individuals  only,  it  was  given  'in  words  beit 
adapted  to  the  whole  nation,  and  to  the  whole  human  race,  when 
they  Dmuld  come  to  the  knowledge  of  it.  It  is  here  worthy  ot 
Special  notice  that  the  fenfe  of  words  is  kept  pure  and  genuine, 
without  any  material  variation,  throughout  the  old  tefument. 
And  throughout  the  new  teftamern,  there  is  no  variation,  as  to 
D  m 


fit  Vnivtrf&lifm.  Ccnfounds  *nd  elejtrtys  itfdf. 

the  fenfe  of  words,  -worth  remarking.  This  affords  a  very  ra- 
tional argument,  to  fay  the  leaft  of  it,  that  the  fenfe  of  thofe  im- 
portant words,  which  treat  of  unfeen  and  eternal  things,  was. 
handed  down  by  the  apoftles,  and  maintained  by  the  body  of  the 
church,  with  but  little  variation  or  oppofition,  till  towards  the 
end  of  the  laft  century.  And  whereas  the  great  body  of  chrif- 
tiatis  have  all  along  taken  eternity  and  its  derivatives,  when  ap- 
plied to  things  of  the  next  world,  to  intend  endlefs  duration,  this, 
%$  it  appears,  does  fix  their  true  meaning.    .  This  leads  to  remark9 

III.  It  is  immaterial  whether  an  unlimited  word  is  ufed  out 
of  its  natural  courfe,  or  in  a  limited  fenfe,  more,  frequently,  or 
not,vthan  it  is  otherwife.  It  may  be  ufed  five  times,  or  even 
five  hundred  times,  more,  in  a  limited,  than  it  is  in  an  unlimit- 
ed manner  ;  and  this  make  no  difference  as  to  its  proper  ftricl 
meaning.  Were  not  this  the  cafe,  it  would  be  impoiTible.ta 
know  the  meaning  of  words.  This  is  alfo  illuftrated  ancf  prov- 
ed by  the  word  infinite.  Reckoning  one  marginal  reading,  this 
word  occurs  four  times,  in  the  whole  bible.  And  but  one  in- 
stance out  of  thefe  four,  according  to  Dr.  C,  can  be  taken  itrict. 
]y.  But  the  three,  out  of  four,  inifances  of  its  figurative  ufe 
Iiave  no  influence  upon  its  ftrict.  literal  ufe.  This  one  inftance 
of  its  literal  ufe,  {landing  againft  three  cf  the  oppofke  fenfe,  is 
not,  by  the  three,  impaired  or  altered  in  its  meaning.  To  fup- 
pofc  otherwife  would  plunge  us  into  confufion.  What  is  here 
ilated  is  plain  from  the  facls  themfelves.  When  it  is  faid  of  the 
Lord,  as  in  Pfal.  cxlviL  5,  '  his  undemanding  is  infinite, '  it  is 
evident  this  mult  be  taken  literally.  There  is  nothing  in  the  bi- 
ble to  forbid  this  conduction.  And  this  agrees  with  what  the 
"bible  fays  of  the  ether  attributes  of  Jehovah.,  But  when  infi- 
nite  is  joined  with  the  riches  of  Nineveh,  the  cafe  is  equally 
plain.  We  know  that  the  nature  of  this  fubject.  obliges  us  to 
confider  th;s  ufe  of  the  word  in  a  figurative  manner.  Were  in- 
finite ufed  five  hundred  times  in  this  manner,  being  joined  with 
Subjects  we  know  to  be  finite,  it  could  make  no  confufion  or 
miftake.  According  to  its  natural  import,  it  would  flill  retain 
its  unlimited  force.  Or,  when  ufed  fimply  or  alone,  having  no 
words  {landing  with  it  to  alter  its  meaning,  and  the  fubjeel  not 
forbidding  it,  it  would  flill  intend  infinite. 

IV.  When  this,  or  any  other  unlimited  word,   is  ufed  in  a. 
figurative  or  limited  fenfe,  the  limitation  is  obvious.     We  mult 
know  that  the  fubjeft  forbids  the  Uriel  meaning,  or  that  the 
words  Handing  with  U,  either  exprelTed  or  plainly  underftood., 
nun  it  from  its  natural  courfe,  otherwife  we  arc  obliged  to  take 

it 


Univerfalifin  confounds  and  deftroys  it/elf.  £19 

j:  in  its  literal  import.  If  this  be  not  granted,  it  -will  follow, 
either  that  words  are  mere  founds  without  fenfe,  or  that  every 
individual  reader  and  hearer  is  left  to  put  his  own  arbitrary  in- 
terpretation upon  them.  However,  the  example  of  the  ufe  of 
the  word  infinite,  is  fufiicient  to  determine  this  point.  And  we 
are  obliged  to  take  this  word  in  its  literal  import,  when  it  is  not 
obvioufly  limited,  as  \i\  the  manner  juft  ftated. 

V.  If  a  word  can  be  found,  Handing  alone,  or  not  altered  in 
its  f«nfe  by  other  words,  and  we  are  neceflitated  to  confider  this 
word  an  unlimited  one,  or  conveying  an  unlimited  idea  in  the 
place  where  it  is  thus  found,  this  is  fufiicient  to  decide  its  natu- 
ral meaning ;  and  that  this  word  naturally  has  an  unlimited 
meaning,  although  but  one  inftance  of  this  ufe  of  it  be  found  in 
the  whole  bible.  A  word  {landing  alone,  or  not  depending  on 
other  words,  or  varied  in  its  fenfe  by  other  words,  is  Handing  in 
its  own  fimple  natural  force.  This  none  can  deny.  And  it  is 
the  natural  force  of  the  word  we  want  to  know,  to  know  its  nat- 
ural meaning.  For  its  natural  power  and  force  is  its  natural 
meaning.  Therefore,  if  we  arc  neceflitated  to  take  this  one  in- 
ftance of  the  ufe  of  this  word  in  the  unlimited  fenfe,  it  follows 
that  we  are  necessitated,  at  the  fame  time,  to  confider  the  natural 
meaning  of  this  word  to  be  unlimited.  For  it  is  the  mere  fim- 
ple power  of  this  word,  and  nothing  el fe,  which  gives  this  un- 
limited idea.  And  if  the  mere  fimple  power  of  this  word  gives 
this  unlimited  idea,  then  this  word,  by  its  own  power,  is  fuited 
to  convey  this  unlimited  idea,  and  no  other.  It  cannot^  of  itfelf, 
convey  any  other,  unlefs  it  be  an  oppofite  one  ;  for  any  thing 
fhort  of  unlimited  is  limited  ;  and  the  latter  of  thefe  flands  op- 
pofed  to  the  former.  And  to  fuppofe  that  a  word,  of  itfeli,  can 
give  oppofite  ideas,  or  that  a  word,  by  its  own  force,  can  give 
either  a  limited  or  an  unlimited  meaning,  throws  every  thing  in- 
to confufion.  Words  may  be  ufed  ironically,  fo  they  may  be 
ufed  figuratively,  but  this  is  out  of  their  natural  courfe.  Inthefc 
cafes,  the  irony  or  figure  muff  be  plain  and  finking,  fo  as  to  avoid 
confufion.  Therefore,  if  a  word,  by  its  own  fimple  power,  is 
fuited  to  convey  an  unbounded  idea,  and  confequently  no  other; 
one  initance  of  its  ufe  gives  a  decided  example  as  well  as  a  thou- 
fand.  To  deny  this,  is  denying  the  power  of  words.  Hence  it 
is  plain,  if  a  word  can  be  found,  Handing  as  above  ftated,  ufed 
but  once  in  this  manner  throughout  the  fcripture,  and  we  are 
compelled  to  take  it  in  the  unlimited  fenfe,  this  is  fufficient  to 
fettle  its  natural  meaning;  and  that  this  word  naturally  has  an 
unbounded  meaning.  For  it  is  the  fimple  power  ot  thi*  word, 
and  nothing  elfe,  which  gives  this  unbounded  idea. 


22«  Univerfalifm  confounds  ar.d  dejtroys  itftlf* 

It  will  now  be  objected,  that  the  nature  of  the  fubjecf,  words 
are  applied  to,  oftentimes  fettles  their  meaning. 

Anfwef.  As  to  invifible  object,  treated  of  in  the  bible,  what 
go  we  know  about  their  nature,  any  further  than  the  bible  re- 
peals them  ?  And  how  does  the  bible  reveal  them,  except  it  be 
by  certain  words  ?  Let  univerfalifts  prove,  if  they  can,  by  fume 
authority  afide  from  fcripture,  the"  nature  and  attributes  of  that 
Cod  who  fpake  to  Mofesv.  Reafon  proves,  it  is  granted,  theat- 
tributes  of  the  creator  and 'governor  of  the  world.  But  reafon, 
or  the  light  of  nature,  does  net  prove  this  to  be  the  God  who 
fpake  to  Mofes,  unlefs  fcripture  gives  him  this  character.  So 
that  our  dependence  is  on  fcripture,  to  prove  the  nature  of  fcrip- 
ture fubjeets  :  and  on  the  words  of  fcripture,  and  finally  on  the 
■jr.ere  force  of  the  words  themfelves,  and  riotning  elfe. 

It  is  clear  that  'the  nature  of  the  under  (landing  of  the  Lord, 
joined  with  the  word  infinite,  is  ascertained,  in  this  place,  by 
the  power  of  this  word  only.  And  that  this  epithet  is  applied  to 
bis  underfiandidg  to  decide  its  nature,  and  to  defignate  him  as 
the  fuprerhe  God.'  It  is  alfo  clear,  as  we  arc  compelled  to  take" 
this  one  folrtary  ufe  (as  Dr.  C.  argues  it  to  be)  of  infinite,  in  the 
unlimited  fenfe,  that  this  is  fofficient  to  decide  its  natural  im- 
port. And  when  u'fed  in  any  other  but  the  unlimited  fenfe, it  muft 
be  taken  in  a  loofe  or  figurative  manner.  Furthermore,  the  ufe 
of  this  word,  infinite,  mud  If  and  as  an  example  forall  other  un- 
limited expreflions,  '  One  Tingle  example  decides  their  natural 
import  as  well  as  a  thoufand. 

It  willagain  be  objected,  that  the  words  infinite,  unf 'arena- 
lie,  unchangeable,  by  their  own  etymology  and  coiripofitiori; 
iland  oppofed  to  finite,  Jearchable,  changeable. 

Anfwer'.  It  is  granted  that  the  negative  particles,  added  to  the 
former,  inVert  their  meaning;  and  place  them  in  opposition  to 
the  latter.  But.  Dr.  C's  rule  confounds  them  together.  And, 
in  realitv,  the  former  is  Hot  more  oppofed  to  the  latter,  than  e  ■ 
ternal  is  to  temporal. — '  Thethrngs  which  are  (ecn  areiempe- 
'  vol,  but  the  thil  ch  are  not  feen  are  eternal.'  - 

It  will  be  ifurtner objected1,  that  as  a  finite  fubjeel  neceffarily 
limits  a  word,  which  is  applied  to  it,  fo  an  infinitcTubject  neccf. 
"fiidy  fixe  fe  of  a  word,  WHich  is  applied  to  it  ;  and  o- 

bligejl  us  to  take  this  word  in  the  unlimited  fenfe.  If  the  nature 
of  the  fubjecr,  in  the  firlr  inuance,  gives  the  fenfe  of  the  word, 
then  certainly  it  rnufl  be  the  nature  of  the  fubjecl,  in  the  fecond 
.  i  Glance,  by  which  the  fenfe  of  the  word  is  given.  Therefore; 
I  the  'nature-  of  the  fubje3  ;  and  not  the  force  cf  ihe  word; 
wl  ich  gives  the  ide#!    ■ 

Anfwer, 


tfniverfalifm  confounds  and  dejtroys  itftlfi         t&\ 

Anfwer,  When  the  nature  of  the  fubjeci,  in  both  cafes,  is 
well  known,  this  rule  will  apply.  But  when  the  nature  of  the, 
fufejefcl:  in  the  firft  inftance  is  well  known,  and  in  the  fecond  is 
wholly  unknown,  this  rule  will  not  apply.  How  can  a  fubjeci, 
wholly  unknown,  give  lorcc  and  energy  to  words  ?  In  this  cafe, 
words  may  defcribe  the  fubjeci,  but  the  fubjeci  cannot  give  mean, 
ingto  words.  '  It  was  the  original  intent  of  unlimited  words,  ef- 
pecially  o^eterntty,  eternal,  everlajling,  &c.  to  reveal  to  us 
unfesn  things.  Things  which  lie  beyond  the  reach  of  mortal 
f'ye.  Things  winch  the  united  wii'dom  of  this  world  never 
could  have  difcovered,  '  Eye  hath  not  feen,  nor  ear  heard,  nei- 
1  ther  have  entered  into  the  heart  of  man,  the  things  which  God 
'  hath  prepared  for  them  that  love  him.  But  God  hath  revealed 
e  them  unto  us  by  his  Spirit  ;  for  the  Spirit  fcarcheth  all  things, 
1  yea,  the  deep  things  of  GoJ. — The  things  of  God  knoweth  n* 
c  man,  but  the  Spirit  of  God.'*  It  is,  indeed,  the  woik  of  the 
Holy  Ghofl  to  draw  afide  the  curtain,  and  lay  open  the  things  of 
the  invifible  world.  And  as  man  knows  nothing  of  thefe  things, 
Any  further  than  the  Spirit  reveals  them,  foit  is  the  words  of  rev- 
elation, which  is  revelation  itfelf,  that  fhows  him  the  nature  of 
thefe  things.  What  could  man  have  known  of  heaven  or  hell, 
had  not  God  revealed  them  ?  What  could  he  have  known  of  the 
nature  and  duration  of  either  of  thefe,  had  not  God  declared  it  r* 
And  how  has  God  declared  it,  unlefs  by  certain  flgns  or  words, 
Communicated  to  cur  fenfes  ?  Therefore,  it  is  wholly  by  the 
power  of  words  we  become  acquainted  with  unfeen  things  / 
and  with  their  nature  and  duration.  To  fay  we  learn  the  force 
of  words,  and  are  obliged  to  interpret  them,  from  the  previous 
ftiozvn  natufe  cf  the  fubjeci,  when  we  know  nothing  oi  the 
.fubjeci,  only  as  words  reveal  it,  is  a  clear  contradiction,  and  it 
is  inverting  the  order  of  things.  When  the  nature  of  the  fubjeci 
is  well  known,  as  objefcls  of  fight  or  worldly  things  are,  we  may- 
then  argue  from  the  previous  knouni  nature  of  the  fubjc6r. 
Hence,  a  rule  will  apply  to  things  feen ,  which  cannot  apply  t© 
things  unfei'n.  '   " 

Alter  all  it  will  be  objected,  tha*,  according  to  the  above  rea- 
Foning,  if  only  one  lcripture  inftance  be  found,  of  a  word  ufed 
in  the  limited  fenfe,  and  we  cannot  otherwife  interpret  this  in- 
ilance,  we  are  obliged  to  confider  this  its  direct  meaning;  and 
when  it  is  found  in  the  unlimited  fenfe,  this  is  its  figurative  ufe. 
For  the  above  rule  mud  operate  both  ways. 

Anfwer,  When  a  word  is  figuratively  ufed,  as  we  have  often 
the  figure  is  always  obvious  and  {hiking  ;  being  grounded 

on 
i  Cor.  ii.  9,  10,  itf 


i_v_  Univcrfaiifm  etnfounds  And  dejlroys.  itfclf. 

on  fomething  wc  well  underftand.  It  is  the  well-known  nature 
of  the  fubjecl,  to  which  a  word  is  joined,  that  gives  the  figure. 
This  is  felf-evident.  Therefore,  would  we  ufe  a  limited  term 
by  a  figure,  in  the  unlimited  fenfe,  we  muft  apply  it  to  an  ob- 
jecl  already  known.  Again,  an  unlimited  word,,  if  ufed  figura- 
tively, mull  be  joined  to  things  within  the  reach  of  our  fenfes  ; 
otherwife  it  would  be  received  as  literal,  inflead  of  figurative. 
The  Itrength  of  Nineveh  is  called  infinite,  and  without  any  ha- 
zard of  miftake  ;  becaufe  the  fubject,  ,n  this  cafe,  is  well  un- 
deiftood.  But  if  angels,  or  other  invifible  beings,  were  Called 
infinite ,  in  Itrength  or  knowledge,  weihould  be  obliged  to  con^ 
fider  them  as  fuch,  provided  there  were  no  words  to  contradict 
this.  And  ii  there  were,  it  would  only  caufe  confufion.  Should 
angels,  in  one  place  of  fenpture,  be  called  infinite,  in  another, 
finite,  dependent  beings  ;  which  of  thefe  places  could  we  take 
figuratively,  or  which  literally  ?  Should  their  duration,  in  on« 
place,  be  called  eternal,  in  another,  temporal,  what  would  be 
the  confequence  ?  Or  fiould  they  be  faid  to  exift for  ages  of 
Ages,  this  term,  by  its  own  power,  being  fuppofed  to  mean  only 
limited  duration,  but,  figuratively,  may  intend  duration  without 
end  ;  we  can  at  once  fee  the  confequence.  At  bell,  we  mould 
be  in  the  dark, ;and  could  never  decide  whether  angels  are  to 
cxift  forever  or  not  ;  whether  they  are  finite  or  infinite  ;  what 
they  are,  or  whether  they  are  any  thing.  Hence,  the  above  ob- 
jection, however  it  may  apply  to  things  fzen,  cannot  to  things 
invifible.  On  this  ground,  a  word,  according  to  its  own  orig- 
inal meaning,  cannot  be  confidered  as  limited,  in  one  place,  and 
unlimited,  in  another,  by  a  figurative  ufe.  Concerning  things 
of  the  unknown  world,  which  things  are  wholly  unknown  to  us 
except  by  the  power  of  words,  how  is  it  poITible  to  conceive  a 
ground  of  diftin6tion  between  the  figurative  or  the  literal  ufe  of 
words?  UniverfalilU  will  now  fay,  the  endlefs  duration  of  an- 
gels is  decided  by  other  words;  and  the  term  fore  ver,  when  em- 
ployed about  them,  mufl  be  figurative,  if  it  denote  the  extent  of 
their  duration  ;  becaufe  this  term,  in  its  primary  fenfe,  is  known 
to  be  a  limited  one.  To  anfwer  this,  Dr.  C.  lias  fo  confound- 
ed limited  and  unlimited  together,  as  to  leave  every  thing  un* 
deci4ed.  But  fuppofing  a  word,  in  its  pri«iary  fenfe,  limited, 
and  another,  in  the  fame  fenfe,  unlimited,  were  employed  about, 
angels  ;  which  of  thefe  could  we  believe  j*  •       ; 

Furthermore.  As  it  is  the  well-known  nature  of  the  fubjeel, 
or  the  fubjecl  itfelf,  to  which  the  word  is  joined,  and  not  the  au- 
thority of  the  word,  that  gives  the  figure  or  metaphor  ;  fo  eter^ 

4  nify, 


Vniverfalijm  cenfounds  and  defrays  itftlf.  £*£ 

aft'ly,  if  ^  mean  cndlcfs  duration  only  by  a  metaphor,  muft  have 
this  meaning  given  it  by  the  nafure  of  the  fubje&  only,  to  which 
it  is  joined.  The  fame  thing  Dr.  C'  often  urges.  His  fcheme 
therefore  comes  to  this,  that  neither  eternity  nor  eternal  were 
defigned,  by  their  original  primary  authority,  to  mean  endlefs- 
juration.  Neither  can  they  be  thus  found  in  one  place  of 
fcripture.- But, 

-VI.   It  appears  evident,  if  one   inftance  only  of  the  ufe  of 
f  ach  and  either  of  thefe  words  can  be  found,  in  the  facred   voU 
ume,  that  muft  be  received,  by  its  own  direct  authority,  to  mean.- 
eadlefs^duration,  and  cannot  mean  otherwife,  this  is  fufficient  to> 
afcertain  their  original  meaning,     A  word  cannot  give  oppofke. 
gleanings,    when  taken  in  its    primary  fenfe..    A  word   cannot 
naturally   intend   both  a  limited  and  an    unlimited     duration. 
Neither,  by  its  own  fimpie  authority,  can  it,  in  one  place  intend 
the  former,  and  in  another,  the  latter  ;  for  the  former  is  oppofed 
to  the  latter,  as  has  been  mown. 

.  But  who  will  deny  thefe  inftances  above  cited  ?  When  God 
Kfts  his  hand  to  heaven,  and  fwears,  ■  I  live  forever  ;*  who  will 
fay  this  does  not  intend  an  abfolute  eternity?  Who  will  fay, 
Wronger  terms  could  be  ufed  ?  Thofe  numerous  inftances  of, 
forever,  ufed  as  Uriel;  negatives  ;  thofe  numerous  inftances  alfo, 
to  exprefs  the  duration  of  divine  mercy;  and  that  in  ChrifF* 
form  of  prayer,  *  Thine  is  the  kingdom,  and  the  power  and  the 
*  ^ory,  forever  ;'  who  will  deny  the  literal  ufe  of  thefe  ? 

It  is  now  fubmitted  to  the  reader,  whether  we  have  not  the 
fame  reafon  to  believe,  that  eternity  and  the  words  derived 
from  it,  in  their  primary  fenfe,  mean  boundlefs  duration,  as  we 
have  to  believe  themoft  plain  truths- of  revelation.  And  wheth- 
er, if  we  interpret  thefe  words  as  Dr.  Chatmcy  does,  we  do  not- 
run  into  all  the  abfurdities  above  ilated  ;  even  to  the  entire  fub- 
verfiou  of  the  gofpel. 

VII.  The  remark,  commonly  made  on  univerfalifts,  that  they 
©an  hardly  believe  their  own  fcheme,  appears  to  be  juft.  Be— 
caufe  they  fo  often  fhift  and  alter  and  crofs  their  own  track,  in 
contradiction  to  common  fenfe.  And  it  is  remarkable,  that  they 
fometimes  appear  to  allow  the  ftri£i  fenfe  of  the  words  we  are 
upon,  juft  in  the  light  above  ftated  ;  excepting  when  they  are 
applied  to  the  punifhment  of  the  damned  ;  and  then,  they  fay, 
thefe  words  muft  be  taken  in  a  figurative,inftead  of  a  literal  fenfe., 
This  is  fhifting  their  ground,  and  in  a  great  meafure  giving  up 
their  fcheme.  But  this  ground  they  cannot  hold,  as  appears 
jromthe  foregoing,  and  may  further  appear  from  the  following* 

l,  *  Fir* 


Aa.<  Univerjalifrn  cenfouhds  and  dejtrbys  zt/e/f. 

T    1.  *  Fire**M  fuch,'  Dr.   Chauncy  fjys,  *  naturally  tends  to  ail 
0 cud,  and  will,  in  time,,  actually  come  to  an  end  ;  and  it  is  im- 

*  polfible,  according  to  the  enablifhed  laws  of  nature,  but  that  it 
'mould  certainly  do  To.     Tiie  nature   of  the  j'ubjed,  therefore 

*  obliges  us  to  put  a  limitation  on  the  word  everlajling,  when 

•  joined  wither*.'?  ...... 

!  Beingaware  that  the  flricx  eternity  of  thefe  words  cannot  be 
denied,  the  Doctor  would  have  them  confidered  as  figurative,, 
when  joined  with  ihejzre  of  heii,  cr  torments  of  the  damned. 
But, from  .the  things  of  this,  he  here  argues  the  nature  of, the  things 
•f  the  coming  world.  He  might  as  well  have  faid,  it  is  the  na- 
ture of  all  creature  hap'pinefs.to  come  to  an  end  ;  beeaufe  the 
pleafuresoi  this,  life  ibon  vanifh  away;  and  ;becaafe  Adam 
loon  tell,  and  loil  all  his  happinels.  .  The  truth  is,  if  we  argue 
»iie  nature  of  the  things  in  the  unfeen  world,  from  what  .we  no- 
tkc  in  this,  we  fupercede  revelation.  God  has.  -declared  the 
latter  to  be  temporal,  and  the  former  eternal.  Which  is  fufli- 
•••ierit  to  determine  the  nature  of  thsjuhjetf,  in  either  cafe. 
And  God  is  as  able  to  continue  the  fire  of  hell  without  end,  aJ 
he  is  for  the  thortett  period.  Furthermore,  Hfire  has  fuch  a 
tendency  to  come  to  an  end,  Dr.  C.  canr4ct  prove  the  fire  of" 
heil  will »laft  for  ages  pf  ages.  Which  is  neceifary  for  him  to 
do,  otherwilehe  cannot  prove  that  all  the  damned  will  have,  re- 
ptentance;  consequently  will  not  all  be  laved.    -, 

2.  Dr.  C.  fays,  '  Therein  a  very  wide  difference,  in  the 
' ra'ures  ot  ihejukjefls,  between  happinejs  and  rnifery,  re- 
'ward  and  punijkmeni.     The  former  is  a  token  of  the  good 

•  pleafure  oi  God,  and  the  fruit  of  his  infinite  vicrcv  ;  while 
4  the  Litter  js  hi*  jc/an^e  work,  and  what  be  takes  rid  pleafure 
"  in.1  Therefore,  the  Doctor  concludes  *  that  we  may,  yea  that 
'  we  ought,  to  JimU  the  word  everlafiing%    with  refpecr.  to  the 

•  one  ;  while  we  extend  it,  with  refpeel  to  the  other y  as  far  as  it 
'will  bear, '%    or  without  end.     This  jlrange  work,   fo   much 

\  on  by  Ijw  C.    Di\  Witfms  (hows  us  original  meaning 
*o  be  Gou's  uaufual  work,  a  thing  which  he   rareiv  does.  The 
fame  as  in  Mark  xiii.    19.     *  For  in   thofe   days  fhall  be  a 
'  tion,  fuch  as  wa-  riot  from  the  beginning  oi  the  creation  which 

*  God  created  unto  this  time,  neither  fhall  be.*  Alio  ^jl  range 
z.ork,  a  rare  thing,  for  God  to  make  an  example,  and  fuch  a  ter- 

exarpple  of  vengeance,  of  his  own   profeilcdly   covcnani 
I  •  of  the  heathen, *r  And  the  fame  Jews  that  fuiTer- 

<  .:s  faid  of  them,  '  It  (hall   come   to  paf*, 

•in.it  as  the   Lord   rejoiced  over  yon  to  do  you   good,  fo  the 

*  Lord 
*  t.  •/-,..  •;  f.  i,.,  felt    i  fftWitfuimthtCntointS)  Vol.  I.  r  130, 


Vnivcrfalifm  confounds  and  defrays  itftlJL  125 

'Lord  mall  rejoice  over  you  to  deftroy  you. 'J  The  Lord, 
therefore,  rejoices,  not  to  fee  his  creatures  miferable,  but  to  glo- 
rify his  juftice.  Whether  it  will  require  an  abfolute  eternity  or 
not,  to  do  this  to  the  b eft  advantage  is  the  point  in  dTpute. 
Hence,  this  argument  of  Dr.  C's,  drawn  from  the  infinite  mer- 
cy of  God,  comes  to  nothing. 

Again,  what  right  has  he  to  argue  from  the  infinite  mercy  of 
God,  and,  at  the  Tame  time,  confound  finite  and  infinite  togeth- 
er ?  And  what  right  has  he  to  extend  the  mercy  of  God,  in  fa- 
vor of  the  redeemed,  as  far  as  it  will  bear,  or  to  a  unci  eter- 
nity ;  when  he  has  juil  laid  this  word  is  of  no  jignificancy,  in 
point  of  duration,  even  when  applied  to  God  himfelt  ? 

3.  Suppohng,  however,  he  grants,  the  ftrici  primary  fenfe  of 
thefe  words,  and  that  they  are  figuratively  uJfrd,  as  to  the  ftate 
of  the  damned,  which  is  the  ground  now  chofen  ;  this  is  a  di- 
rect contradiction  to  one  of  his  moil  material  arguments.  '  It  15 
mod  of  all  worthy  of  conhderation,'  fays  he,  *  that  wearenatur- 

*  ally  and  obvioufly  led  to  interpret  the  word  everlafiing,   when 

*  joined  with  the  happinefs  of  the   righteous,  in   the    endlefs 

*  fenfe,  from  other  texts  which  determine  this  to  be  its  mean- 
6  ing.'^  Thefe  other  texts  are  promifes  that  the  righteous  *  fhall 
'  die  no  more,'  Sec,  Which  he  fays  are  more  decided,  as  to 
duration,  as  we  have  feen,  than  any  that  defignate  the  ftate  of  the 
damned.     The  Doctor  here  goes  '  upon  the  fuppofnion   that  the 

*  next  is  the  final  Hate  of  men.'|]  But  if  the  next  ftate  be  final, 
he  gives  up  all  he  has  faid  about  the  fenfe  of  thefe  words,  and  al- 
lows their  original  meaning.  4  If  the  ntxt  ftate  (conformably 
'  to  the  common  mode  of  thinking)  is  a  ftate  oi  punimment,  not 
'  intended  for  the  cure  of  the  patients  themfelves,  but  to  fatisfy 
'  the  juftice  of  God  ;  it  is  impofiible  all  men  fhould  be  finally 
'  favcd.'5  He  fays  again,  and  to  make  out  his  arguments  for  the 
figurative  ufe  of  this  word  as  applied  to   the  damned,     '  If  we 

*  ihould  fuppofethe  foregoing  fyitem  (his  whole  fcheme)  to  have 

4  no  truth  in  it,  and  the  next  Jlate,  agreeably  to  the    common  o- 

*  pinion,  is  Final,  with  refpect  both  to   the  righteous  and  the 

*  zvicked.'\  Therefore,  granting  the  next  fate  to  he  final, 
he  allows  thefe  words,  everlajiing.  Sec,  to  have  a  ftrici:  unlim- 
ited meaning,  *  conformably  to  the  common  mode  of  think- 
6  ing.'     Now  fee  the  contradiction.     He  cites  certain  texts  '  to 

5  interpret'  everlafiing,  and  grants,  for  the  fake  of  prefent  argu- 
ment, that  everlajiing,  by  its  own  authority,  *  agreeably  to  the 
'common  opinion,'  means  endlefs  duration.  At  the  fame  time, 
he  alicrts  that  thefe  certain  texts  are  ftrongcr,  more  determinate, 

E  e  than 

%  Dcut.  18.  63.     \  p-  *86.     ||  P.  288.     I  P.  it.  +  ?.  a33- 


g*6  Vniverfalifm  confounds  and  defrcy-s  ifelf, 

than  everlafting  ;  J.  e.  more  determinate,  or  ftronger  than  what 
he  grants  to  be  endlefs  duration  !  Why  could  he  not  have  fpok'i 
en  direclly,  and  faid,  tliat  tverlafling  is  ftronger  than  everlajll 
ing  ?  or  endlefs  duration  is  more  determinate  than  endlefs  du- 
ration ? 

The  cafe  is  very  plain  :  If  we  grant  the  ufe  of  everlajlimg, 
in  the  fenfe  now  flated,  other  texts  or  words,  joined  to  the  hap- 
pinefs  of  the  righteous,  cannot  interpret  this,  any  more  than 
tlu s  can  interpret  others.  Yea,  it  appears  mod  natural,  if  the 
(eadiefs  fenfe  of  this  be  granted,  that  it  mould  be  taken  as  the 
standard  by  which  to  interpret  all  others.  Therefore,  Dr.  C's 
Jirongcr  words,  joined  to  the  happinefs  of  the  righteous,  can 
make 410  difference  as  to  the  ufe  of  thefe  words,  when  connect- 
ed with  the  mifery  of  the  wicked.  We  mult  look  out  for  fome 
word  or  words,  immediately  or  clofely  connected  with  forever 
and  everiafling,  which  reftrift  them  to  their  figurative  life, 
when  applied  to  the  itate  of  the  damned.  And  it  mull  be  obvi~ 
ons  that  the  words  thus  reftricling  thefe,  are  intended  for  this 
life.  The  grant  of  the  land  of  Canaan,  to  Abraham  and  his  feed, 
was  forever  throughout  their  generations.  Wherever  this  term 
is  reftriclcd,  by  words  only,  it  always  runs  in  fimilar  terms  ; 
words  directly  connected  with  it,  which  rc(lri6t  it.  Were  not 
this  the  cafe,  it  would  only  caufe  conFuljon.  But  where,  in  all 
the  facred  volume,  is  the  punifhment  or  torment  of  the  damned 
called  ever  la/ling,  and  this  term  immediately  reftricted  by  other 
words  ?  Where  is  there  any  immediate  reftri£tion,  by  words,'  of 
this  term,  when  joined  to  unfeen  'things  ?  Therefore,  when 
this  word  is  ufed  unreflrained  by,  or  about  fubjeils  wholly  tin- 
known  or  invifible,  other  words  mud  yield  to,  cr  correfpona 
with  this,  and  not  this  with  others.  Efpcciallyas  eternity,  and 
the  words  derived  from  it,  are  the  moll  plain  and  obvious  of  any 
in  fcripture,  to  exprefs  an  dhf@lv.it  eternity. 

Dr.  C.  would  now  fay,  he  has  firft  proved  the  falvation  of 
all  men,  and  this  naturally  reltricts  the  [cide  of  theft  words  as 
to  the  damned.  But  where  are  his  proofs  ?  His  argument  from 
the  nature  of'thefubjecl  Fails.  His  argument  from  the  mercy 
of  God  proves  nothing,  any  more  than  if  he  had  founded  it  on 
divine  juftice.  His  mifufe  of  the  word  all,  and  other  like  words, 
might  as  well  have  proved  the  damnation,  as  the  falvation,  of 
all  men. 

Dr.  C.  would  again   fay,   although  the  damned  have  ' judg. 
e  ment  without  mercy'  for  a  feafon,  yet  God  has  promifed,  in 
the  fame  conne6tion,  that  mercy  (hall  Finally  rejoice  again  ft  judg- 
ment,1 


Vnivetfalifm  confounds  and  dejlroys  itftlf.  £27 

tottit.J    See  Jam.  ii.  13.     It  is  granted,  to  thofe  who  *  fulfil  the 

*  royal  law,  Thou  (halt  love  thy  neighbour  as  thyfelf/  (v.  8,) 
mercy  does  triumph  over  judgment ;  but  not  to  thofe  who  (hew 
no  mercy.     As  in  Matt.  vi.  14,  15  ;   *  For  if  ye  forgive  men 

*  their  trcfpafles,  your  heavenly  Father  will  alfo  forgive  you. 

*  But  if  ye  forgive  not  men  their  trefpaffes,  neither  will  your 
4  Father  forgive  your  trefpaffes. 5*  Therefore,  to  fuch  as  fin  a- 
way  the  day  of  grace,  jullice  rejoiceth  overmerxy,  God  rejoic- 
eth  over  them  to  do  thtm  evil. 

Thefe  texts  alfo  univerfalifis  urge.  Jerem.  iii.  12.  ■  I  am  mer- 
■  ciful,  faith  the  Lord,  and  I  will  not  keep  anger  J  or  ever.'  And 
Mic.  vii.  18.  *  He  retaineth  not  his  anger  forever,  becaufe  he 

*  delighteth  in  mercy.*  The  only  quefiion  is,  to  whom  are  thefe 
promifes  made  ;  and  whether  they  be  made  on  certain  conditions, 
or  unconditionally  ?  And  they  are  made,  as  any  one  may  fee,  to 
\  backdiding  Ifrael  ;'  on  condition  of  their  repentance  :  Alfo,  to 
the  remnant  of  Judah,  provided  they  are  faithful  in  God's  cove- 
nant. Which  make  nothing  to  their  purpofe.  Not  only  fr\ 
Dr.  C.  and  Mr.  Wincheiter  mult  "here  grant  what  they  have  fo 
often  denied  ;  viz.  thatybr^t^r,  in  both  thefe  places,  means  a 

flricl  eternity.  For  to  fay,  as  they  mull,  on  their  ground,  that 
God  ■  retaineth  not  his  anger'^r  an  age,  is  a  direct  contradic- 
tion to  their  fcheme,  .  They  allow  the  damned  to  have  no  mercy 

for  an  age,  and  even  for  ages  of  ages. It  is  remarkable, 

that  nearly  all  the  texts  they  bring,  to  fupport  their  fcheme,  ap- 
pear, even  upon  a  flighty  examination,  to  be  promifes  to  the  righ- 
teous ;  or  made  on  condition  of  repentance  and  obedience,  to  be 
performed  in  this  life.  Which  make  damnation  J "u  rs  to  a  parr, 
of  mankind,  inilead  olfalvation  to  all,  For  if  fume  men  liv^, 
and  die,  defpifmg  thefe  conditions,  they  mult  reap  the  curfe,  in- 
flead  of  the  blejjing.  It  is  now  thought  to  be  evident  thai:  uni- 
verfalifts cannot  maintain  their  ground,  For  ought  they  have 
faid,  the  literal,  inftead  of  the  figurative,  ufe  of  thefe  words 
mull  be  granted,  when  they  are  connected  with  the  torments  01 
the  damned.     But, 

4.  When  the  apoftle,  2  Cor.  iv.  18,  fetteth  things  feen  inop- 
pofition  to  things  unfun,  he  evidently  means  all  unjeen  things; 
or  one  as  well  as  another,  making  no  exception.  And  it,  in  (his 
eafe,  we  except  one  thing,  by  the  fame  rule  we  may  another. 
As,  therefore,  the  mifery  of  hell  is  one  unfeen  thing,  and  placed 
in  oppoiition  to  things  feen,    which  are  temporal  ;  the  mifery 

of 

*  God  is  vifibly,  and  declares  himfelf  *z  fuch,  th«  Father  of  all  viGble  faints  ;  there 
Wing  1  vifible  relation  between  them.  But  to  hypocrites,  who  dw  not  haariily  furtive, 
&.?.  G^Z  will  :  /  a(  J  jftj  '  Go  ye  curled,  kc. 


22%  Univtr fall  fin  confounds  and  defrays  itfelf, 

of  hell  can  be  confidered  none  other  than  flriclly  eternal ;  oth^ 
erwife  we  confound  temporal  and  eternal  together. 

5.  All  mu ft  allow  the  account  Chriil  has  given  of  the  day  of 
judgment,  in  Matt,  xxv,  to  be  in  itfelf  complete.  Other  parts 
of  fcripture,  it  is  granted,  throw  light  upon  this  ;  fo  this  reflects 
light  upon  others.  But  the  leading  things  in  this  account,  who 
is  to  be  judge,  who  are  to  be  judged,  who  acquitted,  who  con- 
demned, and  the  final  fentence  upon  both  parties,  we  may  fafely 
conclude,  are  moil  correctly  and  decidedly  given,  If  we  deny 
this,  nothing  but  difficulty  and  confuiion  will  arife.  As  in  the 
following  inftances.  Firft,  to  fuppofc,  as  Dr.  G.  does,  that  the 
fentence  upon  the  wicked,  in  verfes  41,  46,  depends  wholly  on 
other  places,  efpecialiy  the  writings  of  the  apoftle  Paul,*  for  an 
explanation  ;  is  faying  that  one  material  article  of  this  account  is, 
in  or  of  itfelf,  wholly  unintelligible,  or  left  in  the  dark.  Second- 
ly, it  is  impliedly  faying  that  Chriil  defigned  to  leave  the  great 
bodv  of  Jew?  and  chfiiliaiw  in  ignorance,  from  that  day  to  this, 
as  to  one  moll  client  ial  part  of  the  tranfactions  of  the  judgment 
day.  Therefore,  thirdly,  this  makes  a  direct  contradiction  to  the 
la  oi  the  apoftle  ;  Keb.  vi.  r,  2.  Where  he  argues  that  the 
cay  of  judgment  had  been  accurately  defined,  and  was  fully  un- 
derflood  by  the  whole  body  of  chriftians.  But  if  G Drift  had  not 
fiven  an  accurate  account  of  this  great  day,  certainly  no  one  had. 
The  apoflies  juft  give  a  brief  ftatement  of  it.  At  the  fame  time, 
they  ufe  Chrift's  own  words,  and  without  any  explanation,  as  to 
the  duration  of  the  curfe  upon  the  damned.  Fourthly,  to  deny 
Chrift's  account  to  be,  in  itfelf,  complete,  is  placing  the  day  of 
judgment  in  a  very  fingular  point  of  view  ;  even  in  oppofition 
to  the  whole  feries  oi  divine  conduct,  from  the  beginning  to  this 
God  pronounced  fentence  upon  the  antediluvians  ? 
Gen.  vi.  3,  8,  17.  This  did  not  depend  wholly  on  other  reveal- 
ed truths,  for  an  explanation.  It  was  defigned  this  threatening 
fliould  be  underftood,  at  the  time  it  was  delivered,  and  as  it  was 
literally  executed.  So  the  threatening*  to  Pharaoh  and  the  E- 
oyptians,  to  the  Canaanites,  Babylonians,  and  efpecialiy  to  the 
jews,  were  given  in  terms  which  could  not  be  miftaken,  inftead 
of  needing  an  explanation.  And  thefe  threatenings  were  liter- 
ally executed. 

Dr.  C.  is  conftrained  to  interpret  the  judgment  of  the  great 
day,  in  fuch  manner  as  would  at/grace  any  temporal  court,  on 
earth.  The  chief  juftice,  fuppofe,  pronounces  fentence  up»n  a 
murderer  ;  but  it  is  not  known,  till  afterwards  explained,  wheth- 
er this  fentence  includes  a  capital  punilhment,  or  not  !  There- 
fore, 
*  Heady  the  whole  of  Dr.  C's  arguments  arc  taken  from  St.  Paul's  writings 


Vnivtrf&lifm  eonfounds  *nd  dtflrsys  it/elf.  tzf 

fore,  to  avoid  confufion  and  direcl  contradiction  of  fcripture, 
alfo  from  the  nature  of  the  cafe,  we  are  conftrained  to  confider 
Chrift's  ftatement  of  the  laft  judgment,  every  material  article  of 
it,  as  being  correct  and  complete  ;  or  not  neceiTarily  needing  an 
interpretation.  Other  parts,  and  even  the  whole,  of  revelation 
ferve  to  enforce  it,  and  caft  further  light  upon  it,  but  are  not  ne- 
CeiTary  for  an  explanation  of  it ;  certainly,  for  no  one  article 
mere  than  another.  Indeed,  if  one  article  lies  wholly  in  the 
all  explained  ;  by  the  fame  rule  another,  and  another,  and 
fo  on  ;  whicli  involves  the  whole  in  darknefs. 

Again,  as  it  was  the  bufinefs  of  Chrift  to  bring  '  immortality 
r  to  light  through  the  gofpel,'  fo  it  muft,  of  courfe,  have  been 
his  bufinefs  to  give  a  complete  account  of  the  day  of  judgment. 
This  great  work,  therefore,  could  not  have  been  left  to  the  apof- 
tles ;  any  further  than  to-  enforce  thefe  do£trines,  and  caft  fur- 
ther light  upon  them  ;  as  has  been  proved  from  Heb.  vi.  l,  2. 

The  doling  words,  in  defcribingthis  awful  fcene,  arc,  '  Thefe 

•  fhall  go  away  into  everlafting  punifhment  :  but  the  righteous 

*  into  life  eternal  ;•  As  this  is  fpoken  of  unjeen  things,  fo  the 
nature  of  the  fubje£t  cannot  reftri£t  everlajling,  joined  with  this 
punifhment,  to  a  figurative  or  limited  ufe.  Therefore  words  on- 
ly mult  reftricl  it,  if  it  be  thus  reftri£ted.  But  not  one  word,  in 
this  whole  account,  nor  even  in  the  four  gofpels  has  Chrift  ufed, 
which  neceftarily  reftiicts  it,  in  this  manner.  And  to  pretend 
to  look  out  for  words,  for  this  purpofe,  which  were  afterwards 
delivered  by  the  apoftles,  is  running  into  all  the  confufion  and 
contradiction  above  Hated.  And  who  can  admit  the  thought, 
that  Chrift  fhould  leave  this  fo  material  part  of  his  work  unfin- 
ifhed  ?  even  his  defcription  of  the  eternal  judgment,  oneefTen- 
tial  article  of  it,  in  total  darknefs  ?  Hence,  to  confine  ourfelves 
to  Chrilt's  own  words,  which  is  the  only  right  way  to  do,  we 
are  neceflicated  to  take  this  everlafting  punifhment,  to  be  pun- 
ifhment without  end.  Efpecially  as  the  whole  body  of  Jews  and 
chriftians,  we  are  certain,  originally  underftood  Chrift  in  this 
manner  ;  and  Chrift  defigned  to  be  thus  underftood.  But  if 
we  leave  Dr.  C.  with  his  citations  from  the  apoftles,  for  him  to 
try  to  prove  the  contrary  ;  they  only  turn  againft  himfclf  ;  and 
further  enforce  what  we  are  now  contending  for. 

As  a  further  argument  that  this  fentence  upon  the  wicked 
muft  be  taken  literally,  Chrift,  in  this  fame  account,  dooms  the 
wicked  to  everlafting  fire,  prepared  for  the  devil  and  his  angels. 
The  punifhment  of  devils  muft  be  endlefs,  becaufe  they  are  lefi: 
without  a  faviour.  And  becaufe  no  intimation  is  given,  in- 
fer iptu  re, 


l%n  U^iverfalifm  coyrfounds  and  deftroys  it/el}* 

fcripture,  of  their  redemption  ;  but  every  thing  to  the  contrary! 
The  ferpent's  head  is  to  be  bruifed,  or  crufhed,  &c.  Therefore^ 
the  cur  fed  from  among  men  are  left  without  a  faviour,  and  left 
to  remedilefs  punifhment ;  for  they  have  the  fame  doom  with 
devils. 

Dr.  C.  grants  this  fire  may  be  ftrictiy  everlafling.  Ke  allows 
the  wicked  may,  at  the  day  of  judgment,  be  fent  into  fire  which 
never fliall  be  quenched**-  In  the  fame  place,  he  holds  that  the 
damned  are  not  to  be  eternally  in  this  endiefs  fire.  The  fire  may 
be  endiefs,  he  fays,  but  the  damned  are  to  be  taken  out  of  it,  and 
taken  to  heaven.  He  had  forgotten,  it  feems,  that  Chrift,  in  this 
fame  difcouife,  joins  this  everlafti ng  fire  with  ever  la  fling  pun- 
ifliment  ;  therefore  makes  them  both  one,  as  to  duration.  And 
if  this  fame  everlafling  fire  is  called,  in  another  place,  fire 
which  never  fhdll  be  quenched,  this  explains  both  the  fire  and 
the  pumjhment  as  being  endiefs  ;  provided  they  need  an  expla- 
nation.' But  this,  Dr.  C's  opinion,  that  the  fire  of  hell  may 
never  end,  though  wicked  men  will  certainly  be  taken  out  of  it, 
is  only  adding  one  more  to  his  tirefom'e  fcrofr  of  contradictions. 
He  had  before  faid,  '  It  is  ss  great  an  abfurdity  to   iuppofe  Jire 

•  to  be  flriclly  and  abfoiuielv  eterndl,  as  to  fuppofethe  earth, 

•  or  mountains,  to  be  [o.     Fire  naturally  tends  to  an  end.  and 

*  will,  in  time,  actually  come  to  an  end ;  and  it  is  impoflible, 
■  according  to  the  eftabliihed  laws  of  nature,  but  that   it  mould 

*  certainly  do  fo.'r  Thus,  to  perfuade  /tuners  not  to  be  fright- 
ened at  the  fire  of  hell,  in  one  place,  he  teils  them  it  is  impofhble, 
?n  the  nature  of  tilings,  this  fire  fhould  continue  without  end. 
Again,  he  allows  this  yW  may  continue  without  end;  but  fin- 
ners have  little  or  nothing  to  fear  from  it ;  the  damned,  he  afTertSj 
will  all  be  taken  out  of  it,  and  as  foon  as  ever  they  repent. 

Becaufe  the  cveria/ting  punifhment  of  the  wicked,  in  the  fame 
verfe,  is  fct  over  againlt  the  eternal  or  everlafling  life  of  the  righ- 
teous, this  is  no  reafon,  Dr.  C.  lays,  that  the  former  fhould  be 
taken  literally,  although  the  latter  muft  have  a  literal  meaning". 
The  former  everlafling,  he  fays,  is  limited,  but  the  latter  un- 
limited ;  and  becaufe  the  latter  is  unlimited,  this  is  no  reafon 
why  the  former  fhould  be  fo.  The  Doctor  pretends  to  cite  oth- 
er texts,  wherein  everlafling  is  twice  ufed,  in  the  fame  fentence  ; 
and,  as  he  fays,  *  in  a  different  fenfe.'t  That  is,  once  in  the  lim- 
ned, and  once  in  the  unlimited,  as  in  Rom.  xvi.  part  of  the  25th 
and  part  of  the  26th  verfes,  and  in  Tit.  i.  2.  But  his  rr.iltakeu 
notion  of  thefe  texts  has  already  been  mown.  See  page  194. 
Trying  to  have  the  above  paifage,  Matt.  xxv.  46,  agree  with  h<& 

fcherac, 
*  t.  &i«i  an-  f  r.  273.  £  r.  283. 


Vnivcrfalifm  confounds  and  dejtreys  it  Jeff »  »3'i 

fcheme,  Mr.  Winehefter  alfo  pretends  to  produce  another, 
■wherein  everlafting,  occurs  twice,  in  the  fame  fentence  ;  and 
\  is  applied,'  he  fays,  '  to  two  different  things,  whofe  exiftence 
■j  is  not  the  fame,  or  the  time  of  their  continuance  not  alike. '* 
AsiaHab.  iii.  6.  *  He  flood,  and  meafured  the  earth  :  he  beheld, 
4  and  drove  afunder  the  nations  ;  and  the  everlafting  mountains 

*  were  fcattered,  the  perpetual  hills  did  bow  :  his  ways  are  ev- 

*  erlafting.'  God  will  forever  manifeft  himfelf  by  his  ways,  it 
is  granted  ;  his  ways  alfo  are  everlafting  as  to  their  effects.  But, 
taken  detachedly,  his  ways  are  in  fucce^ion,  one  after  another. 

•  In  this  view,  they  are  re  ft  rifted  to  days  or  times.  And,  in  this 
view,  may  be  coupled  with  the  hills  or  mountains  ;  therefore, 
with  them,  may  be  figuratively  called  everlafting.  What  fcentts 
to  favour  this  conftruction,  the  paflage  might  as  well  be  render- 
ed, '  He  flood,  and  the  earth  was  meafured  :  he  beheld,  and  the 

*  nations  were  driven  afunder  ;  the  perpetual  mountains  were 
'  fcattejed,  and  the  everlafting  hills  did  bow  to  his  everlafting 
'  ways.'  But  if,  in  every  fenfe,  the  ways  of  God  be  ftri&ly  ev- 
erlafting, as  Mr.  W.  argues,  then  the  deftruftion  or  punifhment 
of  the  Egyptians,  Edomites,  and  Midianites  will  have  no  end. 
For  of  the  ways  of  God,  to  their  dcftru&ion,  the  prophet  here 
fpeaks. 

*  There  is  no  difficulty  however,  in  allowing  that  ever la/ling 
may  be  twice  ufed,  in  the  fame  fentence,  and  in  a  diffierent 
fenfe.     Thus  the  words,   *  Everlafting    God,*  and   'everlafting 

*  hills,'  in  a  certain  connection,  may  both  be  counted  in  one 
fentence.  So,  the  infinite  ftrength  of  God,  and  the  infinite 
ftrength  of  Nineveh,  may  both  be  mentioned  in  the  fame  fen^ 
tence,  as  well  as  in  the  fame  bible.  Thefe  cafes  are  very  plain, 
The  ftrength  of  Nineveh  is  an  object  Jeen,  and  well  known, 
without  the  ufe  of  words  ;  which  cannot  be  faid  of  the  God  of 
Ifrael,  or  of  the  God  and  Father  of  our  Lord  Jcfus  Chrifr, 
But,  probably,  enough  has  been  faid  to  fhow  how  words  may  be 
ufed  different  from  their  primitive  meaning.  It  has  alfo  been 
made  clear,  perhans,  that  unlimited  terms,  without  any  miftake, 
may  be  figuratively  applied  to  things  temporal  and  finite,  when 
thefe  things  are  well  known  ;  which  cannot  be  faid  of  things  tin  - 
Jeen  and  unknown.     But  when  the  'judge  of  all'  fays,  *  Thefe 

*fhall  go  away  into  everlafting  punifhment  :  but  the   righteous 

*  into  life  eternal,'  this  is  carrying  things  into  the  unknown 
world.  In  this  cafe,  as  nothing  except  the  force  of  words  can 
acquaint  us  with  the  nature  of  the  fubjeft  ;  fo  unlimited  terms 
fnuit  here  have  their  literal  meaning,  unlefs  there  be  exprefs  no- 
tice 

■  P.  sfc 


*)£  Univtrj'alifin  confounds  and  dtftroys  iifelf, 

tice  to  the  contrary.  But  not  a  iingie  word  has  Chrift  faid,  m 
defcribing  the  laft  judgment,  which  abates  the  literal  force  of 
this  doom  to  the  wicked  ;  any  more  than  he  has  to  curtail  the 
reward  to  the  righteous.  And,  as  we  have  all  reafon  to  think, 
Chrift  meant  to  defcribe  the  laft  judgment  in  the  moll  plain  un- 
queftionable  terms,  fuch  as  fhould  n©$  need  a  particular  explana- 
tion ;  fo  we  are  conftrained  to  give  a  literal  interpretation  to  this 
fentence on  the  wicked/  Therefore,  if  everlajling  is  literally 
ufed  any  where  In  the  bible,  it  certainly  is  in  this  inftance. 

6.  This  perfectly  agrees  with  other  things  in  fcripture,  related 
of  the  wicked.  Rom.  vi.  21,  22,  '  For  the  end  ol  tboie  tilings, 
'  (the  lufts  of  theflelh)  is  death.  But  now  being  made  free  from 
f  fin,  and  become  fervants  to  God,  ye  have  your  fruit  unto  faoli- 
f  nefs,  and  the  end  everlaftinglife.'  H«re  their  end,  whatever 
it  be,  is  fet  in  oppofition  to  everlafting  life.  The  next  verfe  is, 
«  For  the  wages  of  fin  is  death  :   but  the  gift  of  God    is   eternal 

*  liie.*  This  death,  the  wages  of  fin,  runs  parallel  with  eternal 
life.     2  Cor.  xi.   15.  *  His  (fatan's)  ministers  transformed   as 

*  the  minifters  of  righteoufnefs  ;  whofe  end  fhall  be  according 
€  to  their  works.8  Their  end  is  their  final  Hate,  and  being  ac- 
cording to  their  works,  they  cannot  be  made  happy,  or  be  re- 
ceived to  heaven  ;  but  rauft  forever  remain  in  hell.  Phil,  iih 
18,  19.     *  The  enemies  of  the  crofs  of  Chrift  :  whofe  end  is 

*  deftru&ion.'  Heb,  vi.  8.  Hypocrites,  falfc  profefibrs,  and 
apoflates  are  compared  to  that  vile  fort  of  ground  that  beareth 
thorns  and  briars,  which  is  rejected,  *  and  is  nigh  unto  curfing  ; 

*  whofe  end  is  to  be  burned.*  Br.  C  allows  that  this  burn- 
ings and  this  defiruciion  is  not  annihilation  ;  but  a  ftateot  com- 
plete torment.  This,  however,  is  a  molt  pointed  contradiction 
to  his  whole  fcheme.  Which  fuppofes  the  end,  of  the  damned 
to  be  deliverance  and  falvation  ;  for  if  they  are  all  finally  faved, 
their  end,  or  laft  or  final  Mate  is  falvation.  But  the  Holy  Ghofl 
declares  it  to  be  dejlrutlion,  burning,  or  complete  torment. 
And  as  they  are  not  annihilated,  it  can  be  no  other  than  endlefs 
torment.  For  otherwife  their  end,  would  be  annihilation 
Hence,  the  threatened  punifhment  to  the  wicked,  and  their  fi« 
naJ  doom,  has  a  literal  meaning,  inftead  of  a  figurative  one. 

The  fentence  upon  the  blafphemer  againft  the  Holy  Ghofl 
help3,  at  once,  to  decide  both  the  original  fenfe  of  tke/e  words, 
as  we  have  feen,  and  their  application  to  the  ftate  of  the  damned. 

*  It  fiiall  not  be  forgiven  him,  neither  in  this  world,  neither  in 
f  the  world  to  come.'  *  He  hath  never  forgivenefs,  but  is  bound 

*  dver  to  eternai  damnation.'     Chrift,  therefore,  had  prepared 

the 


tJniverfalifm  confounds  and  dejlroys  itfdf.         23.5 
I ' 

the  way  to  let  the  world  know  his  awful  doom  on  the  wicked,  at  the 
laft  day,  is  decifive  and  unalterable.  Eternal  damnation  he  here 
explains  to  be  a  ftate,  where  forgivenefs  never  comes.  The 
damned  JJiall  never,  or  not  to  eternity,  as  it  is  in  the  original, 
receive  the  lead  benefit  from  Chrift's  death  or  purchafe.  And 
it  is  in  vain  to  look  for  *  falvation  in  any  other. '*  It  alfo  proves 
vain  and  prefumptive  to  deny  what  Chrift  fo  plainly,  afferts. 
This  example,  concerning  the  blafphemer  againft  the  Holy  Ghoft, 
has  fo  accurately  fettled  the  original  ufe  of  the  word,  it  was  im- 
poflible  for  Dr.  C.  to  deny  it,  without  going  his  whole  length 
of  abfurdity  and  contradiction.  The  literal  ufe,  therefore,  of 
thefe  words  is  not  only  decided,  and  decided  as  to  the  ftate  of 
the  damned,  but  it  is  done  in  fuck  manner  as  all  our  arguments 
mull  yield  to  it,  God  has  faid  it.  Chrift  has  faid  it.  The 
judge  of  all  has  declared  it.  *  Thefe  fhall  go  away  into  everlaft- 
'  ing  punifhment ;'  into  that  woeful  curfed  ftate  where  pardon 
never  comes,  and  from  which,  of  courfe,  they  Jliall  never  be 
releafed.  No  arguments  can  give  higher  proof  than  fuch  plain 
affertions,  from  Chrift  himfelf.  So  we  have  here  the  higheft  pof- 
fible  evidence  of  the  endlefs  punifhment  of  the  damned.  To 
argue  againft  it  is  idle,  and  even  daringly  wicked.  What  does 
it  avail  to  argue  from  the  mercy  of  God,  from  his  infinite  over- 
flowing benevolence,  when  he  is  the  beft  interpreter  of  his  own  at- 
tributes, and  of  his  own  benevolence  ? 

Thus  far,  my  dear  Sir,  have  we  followed  the  univerfalifts,  in 
their  tirefome  round  of  inconuftencies.  Whether  all  their  cavils 
and  objections  have  been  fairly  anfwered,  and  the  meaning  of 
the  words  we  have  been  upon,  fettled,  is  now  left  with  your 
candid  judgment.  One  thing  is  certain.  The  fubjecl:  before  us  ia 
molt  folemn  as  well  as  interefting.  The  very  thought,  beyond  def- 
cription, is  amazingand  awful  !  Eternity,  O  eternity  !  eternity! 
We  are  fwallowed  up,  we  are  loft,  in  the  contemplation.  Our 
little  minds  fhrink  into  nothing.  God  alone  can  furveythe  bound- 
lefs  profpecl.  But  an  eternity  of  woe  or  an  eternity  of  blifs, 
one  or  the  other  of  thefe  being  our  certain  portion,  is,  in  the  beft 
manner,  fuited  to  pierce  the  confeienceof  the  ilupid  finner,  and 
to  awaken  and  lead  to  repentance  fuch  as  know  not  God.  The 
experience  ©f  ages  is  witnefs  to  this — Alfo,  that  this  is  beft  fuited 
to  the  cafe  of  the  believer,  in  his  prefent  fallible  ftate.  So,  on  one 
hand,  he  is  made  to  tremble,  and  fly  from  fin,  and  efcapc  for  his 
life,  like  Lot  fleeing  out  of  Sodom.  On  the  other  tethirft,long,& 
pant  after  tliatfulnefsofjoy,  where  there  are  pleafures  forever- 
miore,  I  am  3c c. 


flHfe -fe  *■&■<£  ft~%  ±  £  fc  in  jfe  &  &  ft.frft  ft  4c  A  ojc-sfr  iji^fe  -fe^M* 

Univerjalifm  confounds  and  dejlroys  itjelf% 

Sec. 


PART      IV. 

The  fufliciency  of  the  Atonement,  for  the  falvation  of  all,  con'- 
fiflent  with  the  final  deftrucTion  of  a  part  of  mankind.  Alfa 
4hc  Second  Death  explained. 


LETTER    I. 

The  Atonement  makes  provifion  for  all  men  to  be  reconciled 
to  God,  and  reconciliation  to  kirn  explained. 

My  dear  Friend, 

THE  fufficiency  of  Chrift's  atonement,  for  the  falvation  of 
all  men,  appears  to  be  a  doctrine  plainly  taught  in  fcripture. 
John  i.  29.  '  Behoid  the  Lamb  of  God,  which  taketh  away  the 

*  ftn  of  the  world  V  In  the  original  it  is,  carrieth  away,  or  bear- 
eth  away,  the  fin  of  the  world-:  having  an  allufion,  generally, to 
the  lambs,  bulls,  and  goats  offered  up  by  the  Jews;  alfo  fome 
particular  allufion  to  the  fcape-goat,  on  the  great  dajr  of  expia- 
tion, which  bore  away  the  fins  of  the  people  into  the  wildernefs. 
Here  it  is  in  the  lingular  number,  the^w  of  the  world  :  that  ht 
being  collectively  taken.  And  muft  have  reference  to  any  one 
of  the  human  race,  as  well  as  to  another  ;  alio,  to  the  whole,  as 
well  as  to  apart.  Therefore,  Chrift,  by  his  death,  taketh  away, 
or  beareth  away  the  fm  of  the  whole  world. 

The  fame  thing  we  find,  1  John  li.  2.  *  He  is  the  propitiation 

*  for  our  fins  ;  and  not  for  our*  only,  but  alfo  for  the  fins  of  thi 

*  whole  world.1  2  Cor.  v.  19.  4  God  was  in  Chrilt  reconciling 
■  the  world  unto  himfelt,  not  imputing  their  trefpalfes  unto  them  ; 

*  and  hath  committed  unto  us  the  word  of  reconciliation.'  Coiof. 
j.   19,  20.  *  For  it  plcafed  the  Father  that  in  him  mould  all  ful- 

*  net*  dwell  ;  And,  having  made  peace  through  the  blood  oi  his 
1  crofs,  by  him  to  reconcile  all  things  unto  himfelf  ;  by  him,  I 

*  fay,  whether  they  be  things  in  earth,  01  things  in  heaven.*     Thefe 

jjes,  and  other  iimilar  ones,  arc  clearly  expreffiveof  the  ful. 


Vniverfalifm  tonfounds  and  deftroys  itfelf.         235 

nefs  and  {Efficiency  of  Chrift's  atonement.  This  leads  to  the 
tallowing  remarks. 

1.  Atonement  and  reconciliation  are  both  one.  Both  mean 
the  fame  thing,  and  both  are  tranflated  from  the  fame  original 
word.     As  in  Rom.  v.  10,  11.  '  For  if  when  we  were  enemies, 

*  we  were  reconciled  to  God   by  the  death  of  his  Son  ;  much 

*  more,  being  reconciled,  we  (hall  be  faved  by  his  life.     And  not 

*  only  fo,  but  we  alfo  joy  in  God  through  our  Lord  Jefus  Chrift, 

*  by  whom  we  have  now  received  the  atonement.'  In  the  firft 
of  thefe  verfe3,  it  might  have  been,  *  atoned  to  God  by  the  death 

*  of  his  Son/  inftead  of  *  reconciled  to  God  by  the  death  of  his 

*  Son.*  Or,  allowing  this  firft  verfe  to  Hand  as  it  now  is,  then 
the  laft  might  as  well  have  been,  *  by  whom  we  have  now  receiv- 

*  ed  the  reconciliation.'  So  the  Greek  word  is  rendered  in  2 
Cor.  v.  19.  Reconciliation  is,  however,  fometimes  tranflated 
from  the  fame  Greek  wrord  as  propitiation  is  ;  as  in  Heb.  ii. 
17,  compared  to  1  John  ii.  a.  Which  fhows  that  thefe  three 
words,  atonement,  reconciliation,  and  propitiation^  mean  the 
fame  thing.     Therefore, 

2.  Chrift  atoned,  reconciled,  or  propitiated  all  things  to  God, 
by  his  death  ;  4  whether  they  be  things  in  earth,  or  things  in  hea- 

*  ven  ;*  whether  angels,  men,  or  devil*  ;  whether  brutal  or  inan- 
imate kind,  even  the  whole  creation.  All  this  Chriit  reconcil- 
ed or  atoned  to  God.  Or,  rather  Chrift,  by  his  death,  purchaf. 
cd  all  things  to  himfelf.  For  him  to  ufe,  according  to  his  own 
holy  pleafure,  in  managing  the  great  work  of  man's  redemption. 

This,  inftead  of  giving  intimation  of  the  redemption  of  devils, 
gives  ftrong  intimation  to  the  contrary ;  and  that  fatan's  head  will 
be  completely  crufhed.  Should  any,  however,  argue  from  hence 
the  falvation  of  fallen  angels,  by  the  fame  rule  they  muft  argue 
that  ele£t,  angels  had  need  of  the  atoning  blood  of  Chrift,  to  fe- 
cure  their  falvation,  For  the  latter  were  atoned  to  God  as  well 
as  the  former.  So  were  the  brutal  kind,  and  even  all  created  things, 
Every  one  will  grant  that  Chrift  did  not  purchafe  holy  angels 
from  mifery  and  death ;  they  were  not  expofed  to  it.  So,  neither 
did  he  purchafe  fallen  angels  from  mifery  and  death,  al- 
though they  were  fentenced  to  it.  Reconciliation  to  God,  or 
purchafmg  of  God,  made  no  effential  change  in  the  ftate  of  holy 
angels  ;  fo,  neither  did  it  in  the  ftate  of  wicked  angels,  The 
former  cannot  be  denied  ;  the  latter,  of  courfe,  muft  be  admit- 
ted. This  general  fenfe,  therefore,  of  atoning,  or  reconciling  all 
things  t©  God,  to  avoid  confufion,  muft  be  considered  as  nothing 
more  or  left,  than  that  Chrift  purchafed  them  for  his  own  ufe. 
But, 

3.  Chrift, 


536  Univerfalifm  confounds  and  dcjlroys  itfelf, 

3.  Chrifl,  by  his  death,  reconciled  the  human  race,  in  a  pe- 
culiar and  appropriate  ienfe.  His  atonement  had  that  relation  to  the 
human  race,  which  it  had  to  no  other  creatures.  Chriit  tookupon 
him  our  nature.  He  entered  into  a  near  relation  to  us.  He  became 
man.  He  took  the  place  of  man,  and  of  all  human  beings.  That  one 
offering,  which  Chrift  prefented  to  the  Father,  had  refpecl  to  all 
mankind,  to  one  as  well  as  another.  And  that  one  offering  took  away 
or  bore  away  the  fin  of  the  world,  of  all  men.  So  that  Chrifl  recon- 
ciled the  human  race  to  God,  by  taking  away  their  fin.  Let  us  now 
examine  how  this  is  to  be  underftood,  according  to  icripture.  And, 

I.  The  fin  of  the  world  is  borne  away,  when  juftice  is  fufpend- 
ed  for  them,  or  when  the  defervedpunifhment  is  not  inflicted  on 
the  world. 

That  juftice  is  fufpended,  or  flayed,  or  held  back,  and  that. 
God  fhows  mercy  to  all  men, while  they  continue  in  this  life, 
cannot  be  denied.  Alfo,  that  this  is  the  fruit  of  Chrifl's  death, 
cannot  be  denied  But  while  juftice  is  fufpended  or  held  back, 
fin  is  taken  away  ;  the  defert  of  fin  is  not  inflicled.  So  when 
God  did  not  confume  his  people,  in  a  m omenta  but  fuffered  them 
to  live,  he  then  pardoned  them.  Mofes  prayed  to  the  Lord, 
3nd  faid,  *  Pardon,  I  befeech  thee,  the  iniquity  of  this  people, 
1  according  unto  the  great nefs  of  thy  mercy,  and  as  thou  haft 
c  forgiven  this  people  from  Egypt  even  until  now.  And  the 
6  LoPvD  faid,  I  have  pardoned  according  to  thy  word.'  Numb. 
xiv.  19,  20.  It  is  evident,  from  what  connects  with  thispaffage, 
i-hat  a  fufpenfion  of  the  execution  of  ftri£t  juftice  was  one  prin- 
cipal thing  intended  by  this  pardon.  Again,  when  Aaron  went 
into  the  vioji  holy  place,  and  returned  alive,  or  did  not  die,  this 
was  afure  token  that  the  moji  holy  place  was  reconciled,  and 
God  reconciled  to  the  people.  That  is,  God  had  not  infli£le4 
immediate  death,  neither  upon  the  priefl  nor  people  ;  God  had 
flayed  his  juitice,and  kept  them  alive,  therefore  he  was  reconcil- 
ed to  thera. 

II.  While  men  are  kept  alive,  a  day  of  grace  is  allotted  them. 
In  this  very  important  fenfe,  God  is  reconciled  to  all  men,  by 
giving  them  a  day  oi  grace  and  falvation,  fo  long  as  they  con- 
tinue  in  this  life.* 

Divine  providence  is  a  Handing  witnefs,  that  all  men  have 
their  day  of  falvation.     A6ls  xiv.  17.  '  Neverthelefs,  he  (God) 

*  left  not  hirnfelf  without  a  witnefs,   in  that  he  did  good,   and 
1  gave  us  rain  from  heaven,  and  fruitful  feafons,  filling  our  hearts 

*  with  food  and  gladnels.'     As  this  was  addreffed  to  pagan  idol- 
aters, fo  it  applies  to  them  univerfally,  as  well  as   to  Jews  and 

Chriftians. 

*  An  exception  is  here  unflerftood,  of  fuch  as  have  committed  the  unpardonable 
fin  ;  thefc  have  had  their  day  of  grace. 


Univerfalifm  confounds  and  deftrsys  itfelf.  237 

Chriftians.  It  undoubtedly  applies  to  every  child  of  Adam,  in 
every  period  of  time.  Though  Godzn  timtpajl  J  uffzrcd  all  na- 
tions >  and  ±4  ill  '{utters  the  moil  of  them,  to  walk  in  their  own  ways, 
filling  up  the  meafure  of  their  iniquity;  yet  he  conftantly  gives, 
throughout  the  earth,  tokens  of  his  goodnefs — that  he  is  kind  or 
merciful  to  the  unthankful  and  to  the  eviL  This  Handing  wit-. 
nefs  of  divine  goodnefs  and  mercy  gives  all  men,  every  where, 
ground  of  encouragement  to  fear  God  and  work  righteoufnefs  ; 
and  to  believe,  and  hope  that  the  fupreme  caufe  can0  at  leaft,  mow 
mercy  to  men,  both  in  this  and  the  coming  world.  By  terrible 
things  in  righteoufnefs,  it  is  granted,  the  judge  of  the  world  has 
given  reafon  to  conclude,  that  the  greateft  part  of  our  race  has 
hitherto  been  doomed  to  perdition  ;  ftill  he  has  often  made  a 
diftinclion  between  the  righteous  and  the  wicked.  Which  leaves 
ground  of  encouragement  to  all  men,  to  become  righteous. 

The  apoftle  fays  of  the  whole  body  of  heathen,  *  That  they 
'  are  without  excufe,'  becaufe  they  do  not  know  God,  and  glo- 
rify him  as  God.  Alfo,  that  they  are  without  excufe  for  their 
hatred,  and  cruelty,  and  all  their  abominable  deeds  towards  each 
other.  See  Rom.  i.  This  ftrongly  argues  that  they  have  oppor- 
tunity, and  are  under  facred  obligation  to  fear  God,  and  work 
righteoufnefs,  or  perform  every  act  of  juftice  and  mercy  to  their 
fellow  men.  But,  *  He  that  followeth  after  righteoufnefs  and 
f  mercy  findeth  life,  righteoufnefs,  and  honour.'  Prov.  xxi. 
21.  The  life  here  mentioned,  from  many  things  in  this  book, 
means  eternal  life,  this  being  the  chief  thing  intended.  The 
heathen  have  miitaken  every  idea  of  virtue,  or  of  righteoufnefs 
and  mercy  ;  but,  as  they  *  are  a  law  unto  themfelves,'  they  have 
means  and  Opportunity  to  know  righteoufnefs  and  mercy,  in  their 
$rue  fenfe,  and  follow  after  them.  Should  they  do  this,  then 
would  they  find,  in  the  end,  future  and  eternal  bleffednefs.  All 
men,  therefore,  not  excepting  the  heathen,  have  a  feafon  and  day 
of  grace  ;  which  is  in  confequenceof  the  death  of  Chrift.  'God 
'  was  in  Chrift,  reconciling  the  world  unto  himfelf,  not  imput- 
*  ing  their  trefpaffes  unto  them.'  Their  trefpaffes  are  taken  out 
of  the  way,  borne  away,  in  fuch  manner,  that  all  men  are  left  free 
to  purfue  the  path  of  peace,  mercy  and  love  ;  which  ends  in 
eternal  life. 

It  is  granted  that  the  heathen,  '  where  there  is  no  vifion,'*  uni. 
verfally  perijh.  And  will  continue  fo  to  do,  till  the  more  pow- 
erful means  of  the  gofpel  are  ufed  among  thern.  But  this  is  no 
conclufive  argument,  that  they  have  not  a  day  of  grace  and  fal- 
yation.     If  it  is,  why  does  the  apoftlc  cite  them,  to  the  means 

ufed 
*  Prev.  tq.  18. 


t%$         Univerfalifm  cdttfounds  and  dejlroys  itfllf* 

iifed  with  them,  and  the  bleffings  beftowed  upon  them  }    And 
why  does  he  condemn  them  for  abufingthe  light  they  have  ? 

By  fuch  as  embrace  the  gofpel,  it  has  been  generally  agreed 
that  the  death  of  Chrift  has  reftored  all  mankind  to  a  (late  of 
probation,  fo  for  them  to  have  their  day  of  falvation.  And  that 
the  whole  body  of  heathen  have  fufficient  motives  to  do  juftly, 
love  mercy,  and  walk  humbly.  Should  they  do  this,  and  ac- 
cording to  the  light  they  have,  the  whole  pagan  world  would  foon 
become  a  paradife.  Befides,  it  is  nothing  but  their  pride,  pre- 
iudice,  or  fin  which  prevents  the  glorious  light  oi:  the  gofpel 
mining  among  them.  Tftefe  things  are  generally  agreed  to,  by 
fuch  as  embrace  revelation.  Hence,  Chrift  is  the  propitiation 
for  the  fins  of  the  whole  world,  in  that  important  fenfe  which 
brings  every  one  into  a  falvable  Mate. 

III.  One  principal  thing,  and  one  of  the  moft  obvious  things. 
intended  by  Chrift's  propitiation  and  reconciliation,  m  the 
above  paiTages,  is,  the  bringing  of  the  Gentiles  into  vifible  cov- 
enant-relation with  God  ;  constituting  them  his  vifible  church  ; 
and  committing  to  them  his  word  and  ordinances. 

As  the  Adofaic  rites  on  the 'day  of  atonement,'*  reconciled  the 
altar,  the  mofl  holy  place,  the  prieft  and  the  people,  and  all  things 
to  God  ;  fo  the  death  oi  Chrifl  reconciled  the  poor  out-caft 
Gentiles  to  God  :  That  is,  opened  a  door  for  the  preaching  of 
the  gofpel  among  them,  and  "for  their  becoming  his  vifible  peo- 
ple. God  did  not  exact  ceremonial  cleanfing,  in  order  to  their 
acceptance  with  him.  He  did  not  impute  their  trefpaiTes  unto 
them,  fo  as  to  require  of  them  Mofaic  rites.  Neither  were  their 
crefpaffes,  though  ever  fo  great,  a  bar  in  the  way  of  their  return 
to  God.  Repentance  of  their  tins,  and  public  profeflion  of  their 
faith  in  Chrift,  was  all  which  was  requifiteto  their  admifTion,  as 
vifible  members  of  his  kingdom.  Under  the  Jewiih  law,  the 
painful  rite  of  circumcifion  was  exacted,  and  a  courfe  of  ceremo- 
nial cleanfing,  before  a  Gentile  could  be  reconciled,  atoned,  or 
admitted.  The  death  of  Chrift  rendered  thefe  things  ufelets.  The 
•5cath  of  Chrift  eleanfedthe  whole  world  of  pagans,  ftrangers,  or 
aliens.  That  infinite  facrificc  Chrift  prefented  to  the  Father,  took 
away  every  ceremonial  unclcannefs,  abolifhcd  all  diftinction  be- 
tween  Jew  and  Gentile,  and,  in  this  fenfe,  atoned  the  world  to  God. 

But,  it  is  remarkable  that  the  way  of  reconciliation,  or  door 
•pened  for  it,  is  fpoken  of  as  though  the  thing  were  already  done, 
v>r  the   Gentiles  already  brought  into  the  kingdom  of  the  Re- 
deemer.    •  God  was  in  Chrift  reconciling  the  world  tohimfelf, 
I  imputing  thtir  hefpafles  unto  them  ;  and  hath  committed 

1  unto 
*  Levit.  xvi.  xxiii. 


Umverfaiifm  confounds  and  dtjtr$ys  itftffi        a^f 

■  unto  us  the  word  of  reconciliation.'     The  apofllc  dircclly  adds, 

*  Now  then  we  are  embaftadors  for  Chrift,  as  though  God  did  be- 

*  feech  you  by  us  :  we  pray  you  in  Chrift's  ftead,  be  ye  recon- 

4  ciled  to  God.'  He  here  prays  them  to  be  reconciled,  and  juii 
before  afl'erts  that  the  world  was  or  had  been  reconciled.  The 
meaning  is,  by  the  death  of  Chrift.  God  was  pacified  to  the 
world,  fo  as  a  door  was  open  for  the  Gentiles,  every  where,  to  re- 
turn unto  him.  And  whenever  they  did  return  unto  him,  and 
profefs  their  faith  in  Chrift,  they  were  then  constituted  vifible 
members  of  his  kingdom. 

In  Rem.  xi.  1,5.  it  is  faid,  ■  If  the  calling  away  of  them  (the 

*  Jews)  be  the  reconciling  of  the  world,  what  fhall  the  receiv- 

*  ing  of  them  be,'  but  life  from  the  dead  ?'  Here  the  Jews  are 
put  in  oppofition  to  the  to  or Id  ;  therefore  the  world,  in  this 
place,  mull  mean  tlte  pagan  nations  in  general.  As  in  verfc  12, 
preceding,  *  Now  if  the  fall  of  them  (the  Jews)  be  the  riches  of 

5  the  world,  and  the  diminifhing  of  them  the  riches  of  the  Gen- 
1  tiles,  how  much  more  their  fulnefs  ?'  Thus  it  is  plain,  in  thefe 
places,  the  Gentiles,  diftinguiihed  from  the  Jews,  and  the  world, 
are  both  one.  But  the  calling  away  of  the  Jews  is  the  reconcil- 
ing of  the  Gentiles,  God  took  occafion  by  this  awful  event, 
the  rejection  of  the  whole  body  of  the  Jews,  from  their  vifible 
relationship  to  him,  to  reconcile  or  bring  the  Gentiles  into  the 
fame  vifible  Handing.  Although  but  a  comparatively  fmall  part 
of  the  pagan  world  was,  or  has  been,  gathered  into  Chrift's  church, 
yet  the  door  was  open  for  the  whole,  and  a  promife  that  the  whole 
mould  in  due  time  be  gathered  in.  And  this  is  fpoken  of  as 
though  it  were  already  done. 

This  event,  the  calling  of  the  Gentiles  from  their  horrid  wretch- 
edhefs  and  fin,  without  any  offering  on  their  part,  without  money 
and  without  price,  folely  in  confequence  of  the  death  of  Chrift; 
and  called  to  this  dignified  relation  to  God  himfelf ;  this  is  of- 
ten mentioned  both  in  the  old  and  new  teftament,a$  amoft  marvel- 
lous and  glorious  event.  How  many  afcriptions  of  praife  and 
thank fgiving  to  God,  how  many  fongs  of  everlaiting  joy  have 
been  fung,  on  this  occafion  ? 

Do  we  need  further  proof,  that  a  vifible  Handing  in  the  church, 
of  God  is  reconciliation  to  him,  the  point  is  fettled  in  Eph.  ii. 
16.  4  That  he  (Chrilt)  might  reconcile  both  unto  God  in  oncbo- 
4  dy  by  the  crofs.'     The  words  juft  before  are,  '  For  to  make  in 

*  himfelf  of  twain  one  new  man,  fo  making  peace.'  The  ante- 
cedent to  thefe  relatives,  twain  and  both,  are  the  uncircumcifion, 
and  the  circumcy'ion,  Jews  and  Gentiles;  fee  verfe  11.  Chrift 
had  made  provikon,  *  by  the  crofs,  to  reconcile  b$tk  thefe  unt» 


tip         Vnitifrfattjm  confounds  and  dcfiroys  ilfelj* 

*  God  in  one  body,'  or  in  one  vifible  church.  The  apoftlc  fays 
again,  verfe  14,  *  For  he  is  our  peace,  who  hath  made  both  one, 

•  and  hath  broken  down  the  middle  wall  of  partition  between  us : 
alluding  to  the  partition  wall  between  the  court  of  the  Jews  and 
the  court  of  the  Gentiles.  When  this  wall  was  broken  down, 
both  parties  were  incorporated  into  one  body,  and  both  equally 
reconciled  to  God„  .Whoever  attends  to  his  bible,  muff  be  fen- 
fible  there  is,  throughout,  an  external  and  vifible  reconciliation 
fpoken  of,  as  well  as  that  which  is  internal  and  fpiritual.  The 
Ifraelites,  on  the  day  they  were  numbered,  were  all  of  them,  who 
were  twenty  years  old  and  upwards,  reconciled  or  ranfomed  to 
God,  by  each  man's  paying  his  half  fhekle  of  filver»  Exod.  x::x. 
ii — 16.  It  is  plain  that  this  was  only  outward  or  vifible;  for 
certainly  they  were  not  all  delivered  from  fin,  nor  ranfomed  from 
the  dominion  ot  fatan.  So  when  reconciliation  was  made  for 
the  holy  fancluary,  for  the  temple,  for  the  altar,  for  the  prieft, 
for  all  the  people  ot  the  congregation,  and  for  all  their  fins  once. 
a  year  ;'*  this  was  to  maintain  their  vifible  Handing  :  the  great 
body  of  them  were,  oftentimes,  unreconciled  in  heart.  And 
the  church,  made  up  of  Jews  and  Gentiles,  reconciled  unto  God 
in  one  body  by  the  crofs,  Chrifl  faid  of  it,*  Then  fhall  the  king- 

*  dom  of  heaven  be  likened  unto  ten  virgins,  which  took  their 

*  lamps,  and  went  forth  to  meet  the  bridegroom.     And  five  of 

•  them  were  wife,  and  five  were  foolifh.'t Only  a  fmali 

part  of  the  world  of  mankind  has  been  thus  reconciled,  or  had 
a  vifible  Handing  in  the  kingdom  of  the  Redeemer.  This,  how- 
ever, is  not  owing  to  fome  deficiency  in  the  atonement.  And 
ihatti.earonement  makes  full  provifion  for  the  whole  race  of  A- 
dam,  for  them  all  to  enjoy  a  place  and  Handing  in  the  church  of 
God,  here  on  earth,  is  evident  from  the  following. 

1.  The  gofpel  is  one  general  offer,  for  all  men  to  take  Chrifl  V 
yoke  upon  them  and  learn  of  him,  or  become  vifible  members 
of  his  kingdom.     This  is  one  thing  intended  by  the  words, '  God 

•  was  in  Chrifl,  reconciling  the  world  unto  himfelf,  not  iinput- 
'  ing  their  trefpaffes  unto  them  ;  and  hath  committed  unto  us  the 
'  word  of  reconciliation.'  The  gofpel  appears  to  have  fpoken 
one  language  from  the  beginning.  Though  Cain  was  driven  out 
from  the  prefence  of  the  LoPvD,  that  is,  debarred  vifible  commun- 
ion with  the  Lord's  people  ;  yet  there  appears  nothing  to  debar 
his  pofterity.  It  is  evident  from  facls,  that,  all  along  down  to 
Males'  time,  no  one  was  fhut  out  of  the  kingdom,  excepting 
fuch  as  voluntarily  excluded  themfelves,  or  were  thruft  out  for 
their  own  fins.     At  Moles'  time,  the  feed  of  Ifrael  was  felefted 

from 

•  Lev'.-,    tfi,   ||,  34  +  MtU.  •$    a* 


Vnivcrfalifm  cQiifounds  and  icjlroys  iifclf.  t±s. 

from  all  other  nations,  and  had  the  preeminence  above  all  others, 
as  the  chofen  people  of  God.  But,  before  this  all  other  nations 
had  openly  rejected  the  true  God,  and  joined  themfelvesto  their 
idols.  So  they  firft  cut  themfelves  off  from  vifible  membership, 
in  the  kingdom  of  the  Mcfliah.  Provifion  was  made,  however, 
in  the  Mofaic  law  ;  the  door  was  open  for  ftrangers  to  come 
from  any  part  of  the  earth,  whefoevcr  would,  and  unite  with  the 
Jews,  or  become  profelytes  to  their  religiriiou.*  The  exclufion 
of  a  Moabite,  an  Ammonite,  and  others,  in  Deut.  xxiii.  who 
mould  not  enter  into  the  congregation  of  the  Lord,  to  the  tenth 
generation,  was  an  exclufion  only  from  facred  and  civil  offices. 
The  congregation  of  the  Lord  there  means  the  congregation  of 
elders  or  rulers ;  which  is  the  fenfe  generally  given  by  Anaota- 
tors.  It  is  therefore  generally  agreed,  and  is  plain  from  many- 
things  in  fcripture,  that,  from  the  beginning  to  C  brill's  time,  and 
to  the  end  of  time,  the  door  of  the  church  is  open  for  whofocver 
will,  to  enter  in  and  enjoy  all  the  outward  means  of  falvation. 
As  C  brill  gives  this  general  offer  to  the  whole  world,  making  no 
exception,  it  follows  that  he  has  made  provifion,  and  is  able 
to  grant  what  he  offers.  Certainly  he  offers  nothing  but  what 
he  is  able  to  give,  prvided  men  yield  to  his  terms.  Hence,  the 
atonement  makes  full  provifion  for  all  men  to  be  vifibly  recon- 
ciled to  God. 

2.  We  are  commanded  to  pray  for  all  men,  that  they  might 
be  gathered  into  his  vifible  kingdom.  *  Thy  kingdom  come. 
6  Thy  will  be  done  in  earth,  as  it  is  in  heaven.'f  This  i3  pray- 
ing for  all  men  over  the  whole  earth,  in  earth  as  in  heaven , 
that  they  might  become  vifible  members  and  obedient  fubjecis 
of  this  kingdom*  Before  Chriit  fo  exprefsly  commanded  it, 
even  from  the  beginning,  the  church  of  God  had  a  right,  and 
were  under  obligation  to  pray  for  this  event.  This  is  clear  from 
mauy  things  in  the  old  tefiament.  But  if  we  are  commanded 
thus  to  pray  for  all  men,  then  has  ChrifVs  atonement  removed 
every  obftacle,  and  opened  the  door  for  the  gathering  of  all  men 
into  his  kingdom. 

The  blafphemer  agai  nfl  the  Holy  Ghcfl  has  had  his  day  of  grace, 
and  finned  it  away.  For  this  character  we  are  forbidden  to  pray, 
or  not  commanded  to  it.  This  implies,  fo  fcripture  teaches,  tint 
the  atonement  makes  no  provifion  for  his  falvation  ;  that  is,  af- 
ter he  has  committed  this  fin.  But,  as  this  is  the  only  one,  a- 
mong.men,  excepted  in  our  prayers,  and  becaufe  no  provifion  is 
made  for  him  ;  it  follows  that  provifion  is  made  for  all  others, 
for  to  allow  them,  whenever  they  truly  delire  it,  vifible  mem. 
berfhip  in  the  church  of  God. 

G  G  %.  Thi§ 

*  S«  ExoJ.   it,  48,49.     Narab.  9.  14.  utd  :^.  14 — 1$>    i  Matt.  C    1O1 


*.y2         V nivcrfaLfm  ccnjoands  *nd  dejtroys  itfclf. 

3.  This  agrees  with  the  commiffion  given  to  the  apoftles  *  G* 

c  ye,  therefore,  and  teach  or  difciple  all  nations.' '  Go  yc 

1  into  all  the  world,  and  preach  the  gofpel  to  every  creature.'* 
It  is  an  exceeding  plain  cafe,  from  faft:  and  experience,  that  thil 
literally  applies  to  every  child  of  Adam.  The  apoftles  and  minif- 
ters  of  Chrift  always  confiderthat  no  one  is  excepted  in  their 
commifTion.  Their  hufinefs  is,  without  exception,  to  difcipleand 
bring  into  vifible  Handing  all  nations,  and  vjhofoever  zuiiL 
Hence,  the  atonement  makes  ample  provifion  for  this  end. 

4.  The  fame  atonement  which  isfufficientto  reftore  one  of  our 
fallen  race,  into  vifible  relation  with  God,  is  fufficientto  reftore 
the  whole.  Had  God  (een  fit  to  have  recovered  only  one  of  all 
our  race,  to  covenant-relation  with  him,  the  fame  atonement 
would  then  have  been  neceffary,  as  Chrift  has  now  made.  Again, 
had  he  ieen  fit  to  have  reftored  the  whole  of  mankind,  in  this 
manner,  no  other  atonement  than  what  now  is  would  have  been 
aieedful.  So,  had  God  (een  fit  to'have  given  eternal  life  to  all 
anen,  or  had  he  feen  fit  to  have  given  it  only  to  one  man,  in  either 
cafe,  the  fame  atonement,  and  no  other,  would  have  been  neceffa- 
ry.  The  atonement  could  not  have  been  more  full  than  what  it 
now  is.  Neither  could  one  lefs  than  what  now  is  been  accept- 
ed, as  a  ground  for  the  pardon  of  fin.  As  Chrift  is  God,  equal 
with  the  Father,  fo  he  offered  up  a  facrificc  infinitely  meritori- 
ous.    And  no  other  could  have  been  accepted. 

Thefe  things  make  it  evident,  that  there  is  the  fame  propriety 
in  exhorting  and  encouraging  all  men,  every  where,  to  become 
vfible  members  of  the  church  of  Chrift,  and  enjoy  all  the  mean* 
of  falvation,  as  there  was  to  encourage  angels  in  the  early  period 
of  creation,  to  perfevere  in  holinel's.  There  appears  fufricient 
provifion,  and  the  ftrongeft  motives,  in  one  cafe  as  well  as  the 
other.  All  men  aic  not  vifibly  reconciled  to  God  '  rnoft  of  the 
nations  and  of  the  world  have  pubiickly  rejected  the  gofpel,  and 
refufed  to  take  Chrift 's  yoke  upon  them.  So,  great  part  of  the 
angels  kept  not  thf.tr  fir  ft,  ejlate,  they  finned  and  were  rejected 
of  God.  But,  the  angels  that  left  their  own  habitation,  had 
*he  fame  opportunity,  means  and  motives,  to  have  continued  in 
holmefs,  as  thofe  had  that  did  continue.  The  privileges,  means, 
motives,  and  opportunities  for  all  the  angel*,  one  as  well  as  ano- 
ther, appear  no  lefs  or  inefficient,  becaufea  part  of  them  finned 
and  are  caft  off.  And  it  was  as  free  for  thofe  that  fell,  to  have 
xemaind  holy,  as  it  was  for  thofe  that  did  thus  remain.  This 
cannot  be  denied.  So  all  the  blefiings  of  the  gofpel  are  as  free 
*  :)Y  thofe  who  rejc6t  tkem,  as  for  thofe  who  embiace  them.     And 

no 
•  Jtfjrti    1%    10.  Mark  16    ic, 


Univerfalifm  confounds  and  dzjiroys  itfelf.         24^ 

no  objection  can  arife  againif.  tke  fulnefs  of  the  atonement,  be- 
caufe  only  part  of  mankind  are  benefitted  by  it,  fo  as  to  enjoy 
all  the  means  of  falvation,  any  more  than  there  could  againft  the 
conllitution  under  which  angels  were  placed,  becaufe  only  part 
qf  them  were  eventually  benefitted  by  it.  Many  of  the  angels 
loft  their  heaven,  when  it  was  free  for  them  to  have  retained  it. 
Many  among  men  are  funk  in  pagan  darknefs,  when  it  is  tree  lor 
them  to  enjoy  the  light  of  the  goipel.  The  rebel  angels  were  fliut 
out  of  heaven  wholly  by  their  own  fin.  It  is  nothing  but  their 
own  fin  which  holds  the  heathen  woild  in  darknefs,  and  fluits 
them  out  from  the  gofpel. 

And  fuch  as  neglect  or  dgfpife  a  yifible  flanding  in  the  church 
of  God,  who  have  the  bible  at  the  fame  time  in  their  hands  and 
the  light  of  Chrift  mining  around  ibem  ;  they  in  a  very  finking 
manner  declare  their  own  fin. — '  We  will  not  have  this  man  to 

*  reign  over  us.'*  This  matter  is  alio  very  flrikingly  fet  forth 
in  Matt.  xxii. '  Behold,  I  hare  prepared  my  dinner  :  my 

*  oxen  and  my  fatlings  arc  killed,  and  all  things  are  ready  :  come 
'  unto  the  marriage.     But  tkey  made  light  of  it,  and  went  their 

*  ways,  one  to  his  farm,  anotker  to  his  merchandife.'  Now,  mail 
it  be  faid  of  this  '  certain  king,'  mentioned  in  this  parable,  that 
he  lias  not  made  full  provifion  for  the  feaft,  for  the  marriage  or 
his  fon,  unlefs  all  invited  do  actually  come  in  and  partake  ?  Be- 
caufe fome  defpife  his  invitation,  does  this  argue  that  the  dinner 
is  not  prepared,  and  ail  things  ready  ?  does  this  leffen  the 
provifion  of  the  feaft  ? — Therefore,  as  fome  of  the  angels  de- 
clared their  own  fin,  by  defpifing  that  eternal  fulnefs  of  happi- 
nefs  and  glory,  prepared  for  them  in  heaven,  (o  fome  men,  yea 
many  men  declare  their  own  iin,  by  defpifing  that  fulnefs  and 
richnefs  of  grace,  offered  to  their  enjoyment,  in  the  vifible  king- 
dom of  the  Redeemer. 

Thus  far  we  have  the  fufficiency  of  the  atonement  :  thus  far 
the  world  is  reconciled  or  atoned  to  God.  Jufhce  is  fufpended 
and  a  day  of  grace  is  alloted  to  all  men  :  The  way  is  open  for 
all  to  be  brought  into  vifible  covenant-relation  with  God  :  The: 
way  is  open  for  all  men,  every  where,  to  enjoy  all  the  dininguiih- 
ed  privileges  and  means  of  falvation.  This  directly  fhows  the 
miftake  of  univerfalifts.  All  men  are  actually  reconciled  to 
God,  by  the  atonement,  in  the  fenfe  here  ffated,  and  a  yei 
portant  reconciliation  it  is  ;  yet  thefe  outward  means,  and  oners 
of  falvation,  without  fomething  further,  never  will  bring  one  of 
our  fallen  race  to  eternal  falvation.  Not  only  fo,  men  may  in- 
deed be  brought  into  covenant  with  God,  outwardly  fuch. 

have 
*  Lake    iq    14. 


J44  Univerfalifm  confounds  and  dtjlrcys  it/elf. 

have  a  {landing  in  his  church,  and  yet  be  no  more  fitted  for 
heaven  than  the  vileft  among  the  heathen.  This  is  evident  from 
Ja£ls.  Hence,  the  fruits  of  the  atonement  mull  extend  further 
than  merely  to  make  offers  of  falvation,  with  every  outward  mean 
and  privilege,  otherwife  none  among  men  will  befaved.  Which 
lead*  to  obferve, 

IV.  God  muft  give  his  holy  Spirit  to  renew  and  fan  el  if  y  the 
heart.  The  heart  mufl  he  reconciled  to  God,  before  man  c?.n 
be  fared.  To  fit  man  for  heaven,  God  mufl  give  a  new  heart, 
and  a  right  fpirit,  and  take  away  the  heart  of  Hone.  Until  this 
great  work  i*  done,  men  univerfally  reject  the  offers  of  falva- 
tion.— c  They  all  with  one  confent  began  to  make  excufe.'  Luke 
xiv.  j 8.  But  Chrifl  has  died  fortius  end,  to  fend  the  holy  fpir- 
it ;  whofc  office  is  to  enlighten  the  mind,  and  give  a  new  [pint, 
Chrift  js  rifen  from  the  dead,  and  £  exalted,  to  give  repentance.' 
Acts  v.  31.     '  Unto  you  it  is  given  in  the  behalf  of  Chrift — to 

*  believe  on  him.'  Phil.  i.  29.  '  To  them  that  have  obtained  like 
'  precious  faith  with  us^  through  the  righteoufnefs  of  Qud  and 

*  our  Saviour  Jefus  Chrifl.'  2  Pet.  i.  1. 

But  the  atonement  makes  provifion  for  the  whole  human  race, 
fo  that  God  could,  by  his  fpirit,  fanctify  the  heart  of  each  one, 
and  complete  their  falvation.  God  could  do  this  provided  it 
were  beft  for  the  univerfe.  The  atonement  makes  fuch  ample 
provifion  for  all  men,  without  exception,  that  there  is  no  bar  in 
the  way,  neither  would  juftice  be  overlooked,  or  made  to  fuffer, 
even  were  they  all  renewed  and  faved.  But  the  queftion  is, 
whether  divine  juftice  would  then  be  difplayed  to  the  higheft  de- 
gree, or  in  the  beft  manner  ;  or  whether  every  good  end  would 
then  beanfwered,  the  fame  as  tho'  part  of  mankind  were  made 
forever  mi fer able.  Again,  whether  God  has  revealed  that  all 
fhall  be  faved. 

There  can  be  no  queftion  as  to  the  full  provifion  made  by  the 
death  of  Chrift.  And  if  this  reflores  the  whole  human  race  to 
a  ftate  of  probation,  opens  a  door  of  mercy  for  all,  and  gives  op- 
portunity for  all  to  be  vifibly  reconciled  to  God,  as  has  been 
•ihown  ;  fo  it  makes  provifion  for  God,  if  he  fees  it  beft,  to  give 
his  holy  fpirit  to  all,  and  renew  their  hearts,  and  make  them  heirs 
of  falvation.  The  above  arguments  in  favour  of  the  former  e- 
qually  apply  to  the  latter.  If  all  the  outward  means  of  grace 
are  freely  offered,  in  the  gofpel,  to  every  creature,  fo  is  the  gift 
ol  the  holy  fpirit.  Nothing  is  plainer  than  the  free  gift  of  the 
holy  fpirit,  offered  in  the  gofpel  to  every  creature.  Then  does 
the  atonement  make  provifion  for  God  to  give  his  fpirit  to  every 

one, 


Univerfdlifm  confounds  and  defiroys  itftlf.  ?<|«j 

one,  or  to  whoffifoe^er  he  will.  We  are  alfo  commanded  to  pray 
that  God  would  'pour  out  his  fpirit  upon  all  flejk'*  It  ii 
undoubtedly  a  fact  that  every  one  of  the  human  race,  that  ha1* 
hitherto  lived,  or  will  yet  live,  has  been,  or  will  be,  a  fubjecl:  of 
prayer  fortius  end  ;  that  God  would  beftow  on  him  the  fpirit.  of 
grace,  for  his  falsification  and  redemption.  The  decifion  of 
the  event  is.  l«ft  with  infinite  wifdom.  But  if  prayer  is  made  for 
all,  to  this  end,  then  is  provifion  made  for  all,  by  the  atonement. 
God  therefore  can  do  his  Sovereign  pleafure,  and  there  is  no  oh- 
/lacle  in  the  way  ;  he  can  fanetify  and  fave  part  of  mankind,  or 
the  whole  of  them,  juft  as  wifdom  directs.  Again,  if  the  a- 
tonement  is  iuflicient  for  God  to  give  a  fpirit  of  grace  and  fanc- 
tification  to  one,  it.  is  then  fulficienf  for  God  to  do  the  fame  for 
the  whole  of  Adam's  race.  Becaufe  the  atonement  could  nei- 
ther have  been  greater,  nor  lefs,  than  what  it  now  is,  as  has  been 
already  fhown.  Tne  atonement  is  alfo  one  general  faenhee  or 
offering,  having  refpecl  to  all  mankind  alike,  or  to  one  as  well 
as  another.     And  when  it  is  faid,  *  In  that  night  there  fhall  be 

*  two  men  in  one  bed  ;   the  one  mall  be  taken,  and  the  other  mail 

*  be  left.  Two  women  fhall  be  grinding  together  •  the  one  fhall 
4  betaken,  and  the  other  left.     Two  men  fhall  be  in  the  held  ; 

*  the  one  fhall  be  taken,  and  the  other  left ;?+  It  is  not  any  thing 
in  the  atonement  that  makes  this  difference  between  one  and  a- 
nother.  The  atonement  prepares  the  way  fo  as  God  can  acl  as 
a  fovcreign,  in  taking  one  and  leaving  another,  making  one  a  vef- 
iel  of  wrath  and  another  a  veffel  of  mercy.  Or,  in  confequence 
of  the  death  of  Chrifr,  God  can  fan6lify  and  fave  a  part,  or  the 
whole  of  mankind,  juft  as  his  wifdom  dirccls,  or  as  the  higheft 
goo«  of  the  univerfe  requires.  In  what  way  this  higheft  good 
will  be  effected,  revelation  muff  determine.     Here  we  are  told, 

*  many  be  called,  but  few   chofen.' — '  Wide  is" the  gate,  and 

*  broad  is  the  way,  that  leadeth  to  defiruclion,  and  many  there  be 
4  which  go  in  thereat.'" \  Though  thefe  folemn  and  awrul  words 
have  hitherto  applied,  yet  the  happy  millennium,  as  we  hope,  will 
reverfe  the  fcene.  In  that  glorious  day,  we  have  reafon  to  con- 
clude that  God  will,  literally ',  four  out  his  fpirit  upon  all  fJrfn. 
The  Jews,  with  the  fulnefs  of  the  Gentiles,  will  then  '  come  in. 
«  And  fo  all  Ifrael  will  be  faved.'§  The  ten  tribes,  and  the  in- 
habitants of  the  whole  earth,  who  will  then  be  alive  on  the  earth, 
will  be  faved  :  making  the  fpiritual  feed  of  Abraham  as  ike  duji 
of the  earth  for  multitude. ||  But 

*  Afts  2.  17.   +  Luke  17.  34,35,  36.   \  M?tt.  7.  13.  and  to.  16.   5,  Rom.  11.  1 
jj   In  the  days  of  the  millennium,  every  thing   will  have  a  natural  tendency  to  a  vift 
increafeof  population.     Inftead  of  war,  plunder,  and  rapine,  there  will  bo  peace-,  har- 

Aoay,  tn«  the  beft  order.     Inftead  »f  taming  ar.d  orftilrEer.  therr  will   be  health  am! 

.    .. 


S46  UnivtrfaUFin  confounds  and  d<'Jlroys  itfclfi 

But  the  cafe  of  angels  again  fcrvcs  to  illuitrate  the  cafe  before 
us.  And  God  could  have  communicated  his  fpirit  to  them  thai 
fell,  as  well  as  he  did  to  them  that  remained  holy.  God  could 
have  fecured  all  the  angels  in  holincfs  and  happinefs,  as  well  as 
to  have  fecured  only  part  of  them,  in  the  manner  he  did.  There 
was  no  obftacle  in  the  way,  neither  would  divine  juirice,  or  the 
divine  chara6fer  in  any  fenfe,  have  {uttered,  had  God  fecured 
the  whole  body  of  the  angels  in  eternal  happinefs.  But  wifdom. 
did  not  direct  to  this,  or  certainly  God  would  have  done  it.  And 
had  God'done  this  for  the  whole  of  the  angels,  and  for  all  his  ra- 
tional creatures,  the  queftion  is,  whether  divine  juftice,  tho'  not 
•injured,  or  made  to  fuller,  would  not  then  have  been  almofr,  it 
not  wholly  concealed,  or  not  revealed  ?.  Whereas  the  juiticc  01 
God  now,  in  the  execution  of  it  upon  apoftate  angels,  appears 
in  its  real  beauty  and  glory.  So  it  muft  be  granted  that  the  a- 
toneraeht  placed  ail  men  completely  within  the  reach  of  falva- 
tion.  And  God  could  have  fecured  the  eternal  happinefs  of  each 
one,  by  communicating  his  holy  fpirit  to  them,  and  preparing 
them  for  this  happinefs  ;  certainly  God  could  have  done  this  for 
all  men,  as  well  as  he  could  have  fecured  all  the  angels.  There 
appears  nothing  in  the  way,  in  one  cafe,  any  more  than  in  the 
other.  There  likewife  appears  nothing  in  the  way,  fmce  the 
death  of  Chriir,  to  bar  the  falvation  oi  all  men,  any  more  than 

there 

wlentv.     The  things   which  now  lay  the  earth  waile  of  inhabitants,    will  then  he  fuc- 
Gteded  by  fuch  as  naturally  tend  to  rcplenifh  it. '  WheH  God  firft  rmde  man-. 

•  kind,  he  iaid  to  them,  '  Be  fruitful,  and  multiply,  and   repler.ifh,  (or  fill)  the  earth, 

-  and  iubwuc  it.'   Gen.  i.  ?2.   And  he  renewed  this  command  to   Noah  and  his  Ions," 
iftcr  the  flood,  and  in  them  to  mankind  in  general.    Gen.  ix.  1.    This  command  has 

kevef  y*jt  bten  obeyed  by  mankind  ;  they  have  yet  dene  hut  little,  compared  t» 
bat  they  ought  to  h:ve  done,  in  fubduing  and  filling  the  c?.rth.  Indeed  of  this,  th«y 
•  -;  fpent  great  part  of  their  time  and  ftrength  In  fubduing  and  deftroying  each  oth- 

•  tT.     But  when  the  millennium  (hall  begin,  the  inhabitants  which  (hall  then  he  on  the 

ii.  will  be  dilpo'cd  to  obey  the  divinp  command,  to  Cubdue  the  earth,  and  mul- 

ly,  until  they  have  filled  it  ;  and  they  will  have  fkill,  and  be  under  all  defirable 

»  advantages  to  do  it;  and  the  earth  will  he  foon  replenifhed   with    inhabitants,  j»nd  he 

c  brought  to  a  ftate  of  high  cultivation  and  improvement,  in  every  part  of  it;  and  will 

.  g  forth  abundantly  fur  the  full  fupply  of  all  ;  and  there  will  be  many   theufand 

•  limes  more  people  than  aver  exilled  before  atone*  in  the  world.     Then  the  following 

•  prophecy.  Which  rrk'rs  to  that  d;<y  (hall  be  fulfilled  :   '  A  little  one  fnall  become  a/ 

•  ufand,  and  a  hr;all  on«  a  ftrortg  nation  :  I  the  Lord  will  haften  it  in  his  time.' 
■  Ifai.  ljc.  9.2.     And  there  is  reaipn  to  think  the  earth  will  he  then,  in  iome  degree,  en- 

ed  in  wore  ways  than  ran  now  he  mentioned,  or  thought  of.     In  many  thouf- 

.    .  of  thoufands,  yea,  millions  of  inftances,  large  trafts  now  covered  with 

1  wafer,  covet  and  arms  of  the  lea,  may  be  drained,  or  the  water  fhut  out  by  banks  and 

•  walje  ;   io  that  hundred*  of  millions  of  perfons  may  live  on  thofe  places,  and  be  lul- 
'  tained  by  fhe  produce  of  thcrri,  which  ere.  now   overflowed  with  Water. — Who  can 

this,  whfi  recollecla  h«w  many  1  illlions.of  people  now  inhabit  Holland  and 
the  ,  •    iq    the        •  sfl   part  of  which   was  once  covered,  with  I 

•  thought  not  to  br,  eapablc  of  improvement. '     Dr.  Hopkins*  Trc&tije  en    I 

-  -     ■ 


Vmvcrfdlifii  fcnfourids  a'xd  dtj!r§ys  itftlf.  24? 

(here  was  the  happinefs  of  Adam,  in  the  beginning.  But  had 
God,  in  confequence  of  the  Mefliah,  determined  the  falvation 
of  all  men,  the  queftion  is,  whether  divine  j  uflice  would  not  theii 
in  a  great  meafure  lain  concealed  *  compared  to  what  it  will  in 
the  endlefs  perdition  of  part  of  our  race  ? — To  this  it  will  be  ob- 
jected, that  divine  juftice  was  fo  clearly  revealed  and  vindicat- 
ed, by  the  death  of  Chriit,  as  to  anfwer  all  the  ends  of  fufiering, 
or  of  punifhment,  inflicted  on  men.  Neither  can  the  endlefs 
punifhment  of  mankind,  any  part  of  them,  be  of  any  ufe  now, 
further  to  illuftrate  divine  juftice.  This  is  Dr.  Huntington's 
fentiment.  Its  inconfiftency  we  have  feen,  and  may  again  fee, 
in  the  next  Letter. 

If  it  is  proper,  however,  to  call  any  conftitution  complete, 
which  God  has  formed  for  his  rational  creatures,  fo  it  is  the  con- 
ititution  of  grace,  under  which  all  men  arc  placed.  Every  thing 
neceflary  for  their  falvation  is  as  free  as  it  was  for  the  fecurity 
of  angels.  Was  it  free  for  all  the  angels  to  remain  in  a  juftified 
ftate,  by  virtue  of  their  ewn  works  ?  It  is  no  lefs  free  for  all  men 
to  receive  the  pardon  of  their  fins,  as  the  gift  of  grace.  Was  it 
free  for  all  the  angels  to  perfevere  in  holinefs,  and  while  they 
were  entirely  under  the  influence  and  agency  of  the  holy  fpirit  ? 
It  is  no  lefs  free  for  all  men  to  receive  the  holy  fpirit,  as  their 
fandlifjer.  Were  all  the  angels,  one  as  well  as  another,  wholly 
dependent  on  ihe  agency  of  the  fpirit,  for  their  holinefs  of  heart  ? 
All  men  are  equally  dependent,  and  net  more  fo,  on  the  fame 
fpirit  ;  and  without  the  immediate  influence  and  agency  of  the 
fpirit,  men  can  have  not  one  holy  thought ;  which  was  and  ever 
will  be  the  fame  with  angels.  Was  it  a  privilege  and  blefiing, 
the  greateft  pofEble,  inftead  of  a  burden  or  an  evil,  for  the  angeli 
to  be  abfolutely  dependent  on  the  holy  fpirit,  for  their  hoiv  ex- 
ercifes  of  heart  ;  fo  for  them  to  have  immediate  and  conftant 
communion  and  converfe  with  God  ?  This  is  no  lefs  a  privilege 
and  blefiing  offered  to  all  men,  inftead  of  an  evil  or  a  burden. 

Thus  iar  the  fulnefs  and  richnefs  of  the  atonement.  Which 
fliows  the  aggravated  guilt  of  fuch  as  fin  againit  this  grace,  and 
reject,  this  great  falvation.  Their  guilt  is  vaftly  greater  than  any 
other,  of  all  God's  rational  creatures.  For  they  have  vaftly 
greater  light  than  even  the  angels  in  heaven  had,  before  they  {in- 
ned.  Since  that,  has  been  the  awful  doom  of  devils.  Since 
that,  has  been  the  awful  doom  of  many  wicked  men.  Since  that, 
God  has  indeed  fhown,  or  acted,  his  unalterable  hatred  to  fin, 
his  determination  to  avenge  his  juftice,  and  that  he  will  by  yg 
■means  clear  the  guilty  ;  fuch  guilty  men  as  live  and  die  def- 

pifing 


fj 4 5  Uruvt rja k  fm  t o njo unds  and  (UJi r oys  i'(/< 

piling  his  grace.     Amidft  all  this  light,  I  to  their 

view,  and  even  in  a  view  of  the  love  and  p:ty  ol .:  \iour, 

tinners  hn  againit  heaven,  and  reject   immortal  liic.     How  ex. 
rrav-ated  is  their  guilt  ! 
V.  The  aton  s  called,  in    fcripture,   a  ranfovi,  arid  a, 

,  ■  ,  . — •  Who  gave  iumieJl  a  ranjom  tor  all,  to  be  teiliflcd  in 
te  time.'* — '  For  ye  are  bought  with  a  priced 
is  LonhiiertL  that  a  price  mould  be  paid,  or  an  acknowledge 
.  made,  by  one  party,  before  the  other  will,  or  can,  with  hon- 
enter  upon  a  treaty,  or  propofe  term*  oi  reconciliation.  This 
.  oimcs  the  cafe  among  men.      Especially,  when  a  conten- 
tion exifts  between  the  chief  magiflrate  and  a  number  of  his  re 
bellious  iuhjfCts,  be  may  require  of  thefe  rebels  that  they  firfl 
make  a  fatniice  of  their  leaders,  or  pay  a  price,  or  make  fome 
LCnt  to  government,  before  he  will  enter  upon  any 
laudation^      So  the  cafe  between  God  and  men, 
j       .     ..  snCe  being  inch  as  God  couid  not,  confidently  with  his 
r,  have  made  offers  of  peace  to  them,  till  a  price  was  paid, 
acknowledgment  made  to  his  holy  law  or  to  his  juihee. 
it  was  inrpoflible  for  man,  or  all  mankind  together,  to  make 
i  dgmeirt,  or  pay  fuch  a  price,  as  would  fully  hon- 
cure  divine  juflice  ;  unlefs  they  all  took  the 
upon  tiiem,  and   fu  fibred  eternal   death.      Loll  men  had 
ifokhiag  they  could  pay,  fb  to  lay  a  good  foundation  for  their  re- 
on  to  God.     Hence  their  need  of  a   mediator.     And 
nil  fir  ft  pay  the  price,  or  make  fuch  facrifice  as  to  anfwer 
demand*  of  juflice,  in  this  cafe.     The  mediator  mult  lay 
down  his  life,  as  the  only  price  he  can  pay,  tor  to  make  fatisfac- 
this  is  done,  the  obftacle  is  removed.     When  this 
ne,  a  foundation  is  laid  for  God  to  treat  with  loft  men,  and 
i  fe  his  tiwn  terms  of  reconciliation.  Furthermore,  when  this  is 
ail  men    are   reitored  to  a  moll  deniable  ftate  of  probation, 
oflers  and  means  of  falvation.     On  certain  condi- 
tions ,and  on  the  wifclt  and  beil  conditions,  every  thing  is  offered 
rid  complete  their  eternal  happinefs. 
■w,  this  is  evidently  the  fcheme  of  tlie  gofpel.     The  atonc- 
,  or  the  pi  ice  paid,  is  in  order  to  open  the  way,  for  God  to 
offers  and  conditions  with  rebellious  men.     Offers  and 
i        titions  to  men,  and  to  men  as  tinners,   are  exceeding  plain 
throng]     ittl        :ie.     The  atonement  therefore,  does  not  finidj 

y  between  God  and  men,  in 
fuch  n  falvatibn  is  completed,  without  any  thing 

lEurther  being  done.     li  it  did,  it  would  wholly  fet  afide  the  pro- 

priety 
*  !  •    .    •  t  i  Cor.  I 


Vniverfa lifm.  e o nfo unds  and  deft r oy s  it/elf.         * 49 

$>riety  of  offers,  and  conditions  propofed  to  men.  Why  mould 
men  be  required:  to  believe,  fo  as  to  be  faved,  when  their  falva- 
tion is  already  certain  ?  Why  the  threatening,  '  He  that  believ- 
\  eth  not  (hall  be  damned,'*. when  all  men  are  indeed  fecured  from 
damnation  ?  Hence  this  price  is  primarily  intended  to  open  a 
door  of  falvation  for  ruined  men.  In  this  fenfe  it  is  a  price  or 
ranfom  for  all. men,  one  as  well  as  another.  Which  leads  our 
attention  to  the  following  things. 

1.  This  ranfom  or  price  makes  provision  for  God  to  pour  out 
his  fpirit  upon  whom  h.e  will  :  upon  a  part  or  the  whole  of  man- 
kind, as  wifdom  mail  dire£t.  \  For  it  is  a  given  point,  through- 
nut  fcripture,  that  Qod  ha3  mercy  on  whom  he  will,  and  whom 
lie  will  he  hardeneth.     ,      . 

2.  Unlefs  God  creates  the  heart  anew,  from  fin  to  holinefs, 
none  will  be  faved.  For  without  this  great  work  is  done  in  the 
heart,  men  univerfally  negletl  falvation.  For  God  therefore  to* 
communicate  a  fpirit  of  falsification,  and  do  it  for  whom  be 
will,  is  one  main  thing  provided  for  by  this  price,  or  by  the  a- 
tonement. 

3.  This  price  is  the  procuring  caufe,  or  the  meritorious  caufe 
of  all  the  bleffings  bellowed  on  men.  Efpecially  it  is  the  pur-. 
chafe  of  all  the  bleflings  bellowed  on  the  redeemed.  The  love 
of  God,  we  know,  is  the  firfl  caufe  of  all  good  to  creatures.  But 
the  atonement  is  the  purchafe  of  this  love,  to  finners  ;  that  is,  it 
opens  an  honourable  way  for  God  to  fhow  his  love  to  his  ene- 
mies.   :,..-,  , 

4.  The  redeemed  are  fpecially  the  purchafe  of  Chrifi's  blood, 
The  whole  of  mankind  are  purchafed  by  .Chrift.  Chrift  bought 
them  off  from  the  immediate  execution  of  juftice,  and  gave  them 
a  day  of  grace.  Such  as  have  the  gofpel,  are  in  a  higher  [en[c 
purchafed,  to  enjoy  the  light  thereof.  Such  as  have  a  vifibie 
ifanding  in  the  church,  are  in  a  Hill  higher  fenfe  the  purchafe  of 
C  brill's  blood,  that  they  might  enjoy  vifibie  relationship  to  God, 
with  the  outward  privileges.  But  believers  .in  Chrift  are  fpe- 
cially purchafed  by  his  blood,  This  price  or  this  blood  is  actu- 
ally applied  to  them  for  the  pardon  of  their  fins,  and  for  their 
acceptance  with  God  the  Father.  Not  only  h,  believers  are 
purchafed  in  a  two-fold  fenfe  :  by  the  facrifice  ot  Chrift '«  blood, 
an  infinite  price,  for  their  juftification  :  and  the  a&ual  beftow- 
ment  of  the  holy  fpirit,  another  infinite  price,  for  their  fanc-lifi- 
cation.  For  unbelievers,  fuch  as  perifh  eternally,  the  fame  price 
is  given  as  to  the  purchafe  of  the  offers  and  freenefs  of  falvation. 
The  fame  price  is  given  for  God  to  offer  his  holy  fpirit,  the  wa- 

H  h  ter 

*  Mark   16.    16. 


250  Vniverfalifm  confounds  and  dejlroys  itfelf 

ter  of  life,  to  them  that  pcrifh  as  to  them  that  are  actually  faved  • 
and  fa  1  vat  ion  is  as  free  to  one  as  the  other.  But  as  all  men3 
naturally,  refuf  1  refift  the  fan&ifying  power  of  the  fpir- 

it,  divine  wifdorh  1  ide  who  fhall  be  taken  and  who  fliall 

tie  left ;  as  in  the  cafe  of  the  angels  that  fell  and  thofe  that  re- 
mained holy.  As  men  universally  refufe  and  rebel,  it  is  by 
fovreign  grace,  grace  not  previ'oufly  fought  after,  that  the  be- 
liever is  made  willing,  contrary  to  his  own  corrupt  will.  That 
:  grace  of  God, "as  the  firfl  and  effectual  caufe,  conquers, 
iubdues,  and  removes  his  corrupt  will,  and  implants  in  him  an 
holy,  benevolent  will.     Such  arc  called,  '  A  chofen  generation, 

*  a  royal  priefthood,   an  holy  nation,  a  peculiar  people  [ov  fur- 

fed  people)  ;  that  they  mould  mow  forth  the  praifesoi  him 

*  who  hath  called  them  but  of  darknefs  into  his  marvellous  light.'* 

5.  Why  the  falvation  of  believers  is  wholly  by  the  merits  of 
Chrift,  wholly  his  pnrchafe  and  by  the  price  oi  his  blood  ;  at 
the  fame  time,  their  falvation  wholly  of  grace  ;  is  now  eafily  ex- 
plained. The  atonement  jpurchafes  all  this  grace  to  believers. 
Or  it  is  by  the  atonement  only  that  grace  is  harmonious  with 
juftice.  The  love  of  God  is  unchangeably  the  fame  ;  the  atone- 
ment  can  neither  add  to  nor  dirninifh  from  this  love.  For  the 
honourable  exercife  of  his  grace,  however,  God  faw  it  belt  that 
due  acknowledgment  mould  be  paid  to  Ins  juftice.  That  the 
World  might  fee  the  curie  of  his  law  to  be  holy  and  juft,  no  more 
than  equal  to  the  evil  of  fin.  The  atonement,  therefore,  is  the 
price  to  open  the  way  for  the  exercife  of  grace,  confidently  with 
God's  hatred  to  fin.  "And  refpect  being  conttafitfy  had  to  the 
atonement,  in  every  act  of  his  grace  to  believers,  is  a  conftant 

ation  of  his  hatred  to  fin,  as  well  as  his  readinefs  to  forgive 
fin.  Hence,  the  righteoufnefs  of  Chrift  fo  often  occurs  in 
fcripture,  as  well  as  the  grace  of  God,  in  behalf  of  the  redeemed. 
6.  '\  he  price  Chrift  lays  down,  by  fhedding  his  blood,  does 
net  leflen  the  debt  tinners  owe  to  divine  juftice.  It  is  not  pofli- 
ble  in  the  nature  of  things  for  this  debt  to  be  lefleried  ;  or  it  is 

ffihle  for  the  ill  defert  of  fin  to  be  abated.  The  punifhment 
due  to  miners,  for  their  fins,  may  bt  leffened,  or  may  be  wholly 
remitted.  Bur  their  defert  of  punifhment  mult  forever  remain 
the  fame.     Tile  evil  nature  of  fin  is  forever  the  fame.     The  fins 

committed  by  David,  Peter,  or  Paul,  are  ftillthe  fame  fins, 
and  deferving  the  fame  punifhment  ;  though  thefe  holy  men  have 
long  been  forgiven,  and  their  deferved  punifhment  wholly  fet 
afide.  As  God  has  an  unchangeable  hatred  to  fin,  fo  fin,  and  all 
fins  are  forever  the  fame,  in  his  view,  and  deferving  the  fame 

punifhment. 
*  1  Pet.  2.  9. 


Univerfalifm  confounds  and  dtfiroys  itftlf.         251 

punifhment.  Therefore,  the  debt  finful  men  owe  divine  jufiice, 
or  their  ill  defert,  cannot,  nor  could  not  poffibly  be  leffened  by 
the  atonement;  W hen  men  are  forgiven  it  is  a  complete  forgive- 
hefs,  to  the  full  amount  of  their  ill  defert.  Forgivenefs  is  al fo 
wholly  for  Chrift's  fake.  His  righteoufnefs  alone  makes  it  con* 
Jiftent  with  jufiice  for  God  to  forgive  fin„ 

'  7.  The  price  Chrifl  lays  down  by  his  death  declares  divine 
hatred  to  fin.  v  This  was  the  neceflity  and  intent  of  the  atone- 
ment,  that  the  holy  difpleafure  of  God  towards  fin  might  be  de- 
clared to  the  world,  Chrifl  was  made  an  offering  for  fin,  he 
was  made  a  curfe.-  It  pleafed  the  Father  to  bruije  him,  and 
put  him  to  grief;  to  awake  his  ficord  againjl  him,  and  take 
away  his  life.*  Now,  if  thefe  moll  painful  fufrerings,  laid  on 
the  Son  by  the  Father,  did  not  exprefs  divine  anger  againft  fin, 
what  elfe  could  they  exprefs  ?  It  is  certain  t^at  all  the  evils  fuf- 
fered  by  mere  men,  are  expreffive  of  divine  anger  towards  fin- 
Accordingly,  the  pain  and  death  endured  by  Ghrift,  muft  be  ex- 
preffive of  the  fame.  Chrifl:  fuflfered  in  the  room  of  finful  men. 
He  '  fuffered for  fins,  the  jiift  for  the  umuft.'%  00  it  muft 
be  to  exprefs  divine  anger  againft  the  fins  of  finful  men.  Ac- 
cordingly, the  atonement  fpeaks  the  feelings  of  God's  heart,  de- 
clares to  the  world  his  holy  hatred  to  fin.  And  this  is  the  fame 
as  to  magnify  the  law,  and  make  it  honourable.  This,  again, 
makes  the  (in  of  men  appear  more  finful,  inftead  of  leflening  their 
guilt  and  ill  defert. — '■  God  fending  his  own  fon  in  the  likenefs 
*  of  finful  flefh,  and  for  fin,  condemned  fin  in  the  f!efh.?J  To 
condemn  fin  is  to  make  its  finfulnefs  appear, 

8.  This  price  paid  by  Chrift,  is  not  the  fame  in  each  refpeQ 
as  when  a  man  pays  his  debt  to  his  creditor,  or  his  neighbour 
pays  it  for  hirj,  in  gold  or  fjlver.  In  this  cafe  the  debtor  flands 
even  with  the  creditor,  without  any  aft  of  grace,  or  any  thing 
given  in,  by  the" latter.  •  "But  no  pnee,  no  ranforn,  no  atonement 
can  pombly  reconcile  finful  men  to  God,  without  the  interpofi- 
tion  of  grace. '  The  reafon  is,  the  evil  and  ill  defert  of  fin  can  no 
more  be  leffened  than  God  hirafelt  can  change.  We  fhall  fee 
more  to  this  point  in  a  "folio  w'ing'  Letter,  on  the  infinite  evil  of 
fin.  The  atonement,  however,  is  truly  a  price  paid.  It  pur- 
chafes  the  way,  makes  the  way  honourable,  for  the  manifestation 
of  grace.  It  is  remarkable,  notwithstanding,  that  one  fingle  terra 
does  not  exhauft  this  fubjeft.  The  death  of  Chrifl  is  called  an 
offering,  a  facrifce,  a  ranforn,  a  price,  a  reconciliation,  a 
propitiation,  and  an  atonement.  Therefore,  is  not  to  be  com- 
pared, in  each  refpeft,  to  what  exifls  between  one  man  and  a- 
nother.  Furthermore, 

*  Ifai.  53.  10.  Zcch,  13.  7.  Gal.  3.  13.         t  1  Pst.  3.  18  J  Rom.  8.  3^ 


J32  Univerfilfm  confounds  and  dejlroys  itjkff. 

Furthermore,  the  coming  of  Chrift  into  the  world,  his  life  ancj 
death,  and  every  thing  he  does,  are  a61s  of  grace  to  men.  And 
when  the  lather  gives  his  fon  to  be  incarnate,  and  to  die,  this  is 
grace,  wonderful  grace  to  men.  Every  thing  which  is  done  by 
the  father,  fon,  and  fpirit,  for  the  falvation  of  men,  is  grace,  the 
■manifold  grace  of  God — : — The  obedience  and  death  of  Chrift 
is  called  his  rightedufnefs.'  And  fo  called,  becaufe  whatever 
Chrift  does  and  fuffers  in  the  flefh  has  fpecial  regard  to  law  and 
juftice  ;  making  fatisfaclion  thereto,  fo  as  for  opening  a  doer  of 
mercy.  But  this  righteoufnefs  of  Chrifl  is  indeed  grace  to  men. 
With  the  utmOil  propriety,  therefore,  falvation  is  laid  to  be  whol- 
ly of  grace,  and  wholly  by  the  righteoufnefs  of  Chrift. 

Thefe  things  fuggeft  a  ferious  queilion.  As,  in  the  words  of 
che  wife  man,  *  Wherefore  is  there  a  price  in  the  hand  of  a  fool 

*  to  get  wifdom,  feeing  he  hath  no  heart  to  it  ?'  This  quefiioii 
involves  a  deep  my  fiery.  Wherefore  is  a  price  put  into  the  hand 
of  a  wicked  man  ?  Why  has  he  "fuch  a  rich  opportunity  to  get 
wifdom  ?  And  why  do  fo  many  live,  for  days  and  years,  at  Iafl 
die,  having  no  heart  to  improve 'their  feafon  of  grace  ?  The  a- 
poftle  unfolds  this  rayfteryV  f  What  if  God,  willing  to  (bow 
4  his  wrath,  and  to  make  his  power  known,  endured  with  much 

•  long  fufferirtg  the  ve/Tels  of  wrath  fitted  to  deftru6lion  :  and  that 
'  he  might  make  known  the  riches  of  his  glory  on  the  vellels  of 

*  mercy,  which  he  had  afore  prepared  unto  glory  ?' 

VI.  It  may  be  of  ufe  as  to  our  main  object,  to  give  fome  further 
account  of  the  work  of  grace,  by  which'the  heart  of  man  is  re- 
conciled  to  God  ;  andanfwer  objections  as  we  pafs  along. 
This  will  firft  (how  us  man's  heart  in  its  native  colors  ; — *  full 
of  evil,  fully  fettodo  evil,  every  imagination  of  the  thoughts 
of  his  heart  only  evil  continually  ;'  yea,  his  *  heart  is  deceitful 
abovtt  all  things,   and   defperately  wicked.'*     Thus   fcripture 
a  Herts,  not  merely  of  fome,  the  moft  remarkable  for  wickednefs. 
But  this  is  given  as  a  general  character,  applicable'to  every  un- 
renewed man  ;  as  any  one  may  fee,  by  examining  the  texts  noted 
below.     Now,  it  is  not  here  faid  that  man's  reafon  and  c'onfeience 
is  full  of  evil,  and  only  evil  continually.     This  would  quite  al- 
ter th6  cafe.     But  it  is  the  heart,  the  only  feat  of  moral   aclion. 
There  is  neither  love  nor  hatred,  fin  nor  hohnefs,  except  in  the 
heart.     The  heart  of  man  being  full  of  evil  fully  fet  to  do  evil, 
only  evil  continually,  it  is  therefore  totally  depraved  in  amoral 
feiife — totally  fintul.     If,  however,  we  want  fcripture  to  inter- 
pret itfelf,  we  are  told,  Rom.  viii.  7,  8.  *  The  carnal  mind  is  en- 

•  mity  againft  God  :  for  it  is  not  tub  jeer  t6  the  law  of  God,  nei- 
t  t-her  indeed  can  be.     So  then  they  that  are  in  the  flem  cannot 

'pleafe 
•  £ccL  9.  j.  and  8.  11.  Gea.  6.  5.  Jerern.  17.  9. 


Vniverfalifm  confounds  and  deflroys  it/elf,  *55 

■  pleafe  God.'  Eternity  is  not  only  exprefliveof  the  heart,  but 
is  the  ftrongeft  ex  predion  of  hatred.  Some  have  a  greater 
ftrength  of  hatred  than  others.  But  the  Iowell  degree  in  this  cafe, 
is  real  hatred  or  enmity  againft  God  and  his  law,  or  againft  God 
and  man.  This  enmity  often  paffes  for  friendship,  bccaufe  the 
heart  is  deceitful  above  all  things.  But  this  is  alfo  given  in  a 
general  fenfe,  and  applied  to  every  carnal  mind ;  that  is,  to  all 
fuch  as  are  not  renewed  by  the  Spirit  of  God.  The  defign  of 
the  apoftle  is  here  to  fhow  the  difference  between  them  that  arez'w 
theflrjh,  and  them  that  are  in  the  fpirit.  Them  that  are  in  the 
fpirit,  he  fays,  they  are  led  by  the  fpirit  of  God,  and  are  the 
fons  of  God  ;  but  them  that  are  in  the  flefh,  arc  none  of  his* 
have  no  intereft  in  Chriit.  Which  mows  the  carnal  mind,  m 
this  place,  to  be,  not  one  that  is  in  a  meafure  carnal,  and  in  a 
meafure  fpiritual  ;  or  fometimes  carnal  and  fometimes  fpiritual. 
But  the  carnal  mind  is  one,  and  every  one  that  is  wholly  carnal, 
and  conliantly  f o  ;  having  never  received  the  fpirit  of  Chrift, 
neither  has  part  nor  lot  with  him.  The  carnal  mind  belongs  to 
all  carnal  men.  Which  general  ufe  of  the  term  mull  apply  to  all 
men  by  nature,  to  all  fuch  as  are  not  born  again.  Therefore, 
all  men  by  nature,  as  they  all  have  this  carnal  mind,  have  this 
enmity  againft  God  and  their  neighbour.  Therefore,  to  let  fcrip- 
ture  interpret  itfelf,  all  men  by  nature  art  full  of  enmity,  fully 
jtt  to  enmity,  only  enmity  againft  God  and  their  fellow  mortals, 
and  that  continually.  If  this  does  not  exprefs  the  total  deprav- 
ity or  finfulnefs  of  the  natural  heart,  it  is  impoiTible  to  exprefs  it 
by  w©rds.  Beftdes,  as  the  leaft  fpark  of  moral  virtue  does  always 
pleafe  God,  to  plead  for  the  leaft  fpark  of  moral  virtue  in  the 
heart  of  the  natural  man,  is  a  direct:  contradi£tion  of  the  above 
words,  '  So  then  they  that  are  in  the  flefh  cannot  pleafe  God/ 

Again,  in  this  Epiftle  to  the  Romans,  the  apoftle,  defignedly 
and  exprefsly,  gives  the  character  of  the  whole  human  race,  as 
they  are  jn  their  natural  ftate. — '  Being  filled  with  all  unrigh- 

*  teoufnefs,  fornication,  wickednefs,  covetoufnefs,  malicioufnefs : 
'  full  of  envy,  murder,   debate,  deceit,  malignity  ;  whifperers, 

*  backbiters,  haters  of  God,  defpiteful,  proud,  boafters,  invent- 
'  ors  of  evil  things,  difobedient  to  parents,  without  underftand- 
'  ing,  covenant-breakers,   without  natural  affection,  implacable, 

*  unmerciful. '+     This  is  given  as  the  chara6ter  and  conduct  of 

the  whole  heathen  world,  for  the  fpace  of  two  thoufand  years, 

and  indeed  for  all  future  ages  of  heathenifm.     And  given  in  the 

moit  decided  manner.     But  this  is  nothing  peculiar  to  heathen 

and  barbarians.     Refering  to  them,  the  apoftle  fays  in  the  fame 

connection, 
*  Vsrfes  p,  14.  1  ty.  1.  £9,  30,  %v 


£<54  Vnivcrfalifm  confounds  and  dcfiroys  itfi 

connexion,  *  Are  we  better  than  they  ?  No,  in  no  wife  :  fc 

'  have  before  proved  both  Jews  and  Gentiles,   that  they  are  all 

*  under  fin  ;  As  it  is  written,  There  is  none  righteous,  no,  not 
«  one  :  There  is  none  that  underftandeth,  there  is  none  that  feek- 

*  eth  after  God.     They  arc  all  gone  out  of  the  way,  they  are  to-  I 

*  gether  become  unprofitable  ;  there  is  none  that  doeth  good,  no, 

*  not  one.'*  ^The  apofUe  cannot  here  intend  forne  diflincl  clafs 
or  fet  of  men  only,  of  whom  '  there  is  none  righteous,  no.  not 
'  one.'  He  intimates  no  fuch  thing.  Neither  can  he  intend  the 
generation  then  prefent,"  to  the  exclufion  of  all  the  reft  of  man- 
kind ;  and  that  of  this  generation  only,  there  is  none  righteous, 
no,  not  one.  For  the  fame  mi^ht  be  faid  of  all  paft  generations. 
His  words  arc  very  plain.     '  What  then  ?  Are  we  better  than 

*  they,'  are  we  better  than  the  ungodly  heathen  ?  '  No,  in  no 
e  wife  :  for  we  have  before  proved  both  Jews  and  Gentiles,  that 
«  they  are  all  under  fin  ;  As  it  is  written,'  &c.  Thefe  laft  words, 
4  As  it  is  written,'  refer  back  to  what  was  written  in  paft  ages, 
concerning  man's  character.  He  then  goes  on  to  ftate  what  waft 
written  ;  and  quotes  out  of  Pfal.  xiv,  and  liii,  and  feveral  others. 
It  is  there  written,  c  There  is  none  that  feeketh  after  God,  there 
'  is  none  that  doeth  good,  no,  not  one.'  Which  looks  back  to 
pafl  ages  as  weH  as  the  prefent  ;  and  therefore  muft  give  the  ex- 
act: chara£f.er  of  man  in  all  ages. 

There  are  but  two  interpretations  remaining,  of  thefe  words 
of  the  apollle,  which  can  even  be  thought  of.  The  firft  is,  '  There 
'  is  none  righteous,  no,  not  one,'  in  a  comparative  fenfe.  That 
is,  none  fo  righteous  as  they  ought  to  be;  or  none  wholly  free  from 
linand  perfectly  holy.  The  fecond  is,  That  all  men  by  nature,  not 
one  excepted,  are  totally  finful.  .  To  hold  to  the  firft  interpreta- 
tion, to  the  exclufion  of  the  fecond,  cannot  be  right/  For,  to  fay 
that  all  which  is  meant  in  this  paragraph,  is,  that  there  is  not  one 
fo  righteous  as  he  ought  to  be,  or  not  one  perfectly  holy  ;  and 
that  this  is  the  exclusive  fenfe oc  fcripture  throughout  ;  goes  di- 
rectly to  break  down  all  diftin&ion  between  faints  and  finners. 
Which  is  enough,  were  there  nothing  elfe,  to  make  us  reject  this 
interpretation.  This  interpretation  alfo  difagrees  with  the  gen- 
eral {'cni't  of  fcripture.  And,  if  we  come  to  particulars,  it  difa- 
grees  with  what  the  apoftle  fays  of  himfelf,  and  with  the  words 
he  quotes  out  of  the  Pfalrns,  and  illy  fuits  the  occafion  and  de« 
fign  of  his  introducing  thefe  words.  All  which  we  fhall  prefent-' 
ly  fee. 

This  interpretation  therefore  muft  of  necefnty  be  rejected,  and 
the  fecond  adopted.     And  this  agrees  and  harmonizes  with  all 

thofe 
*  Ch    3.  9 — 12. 


Vnivirfalijm  confounds  and  defiroys  itftlf.         25$ 

tliofe  things  with  which  the  other  difagrees.  Scripture  general- 
ly and  varioufly  and  abundantly  teaches  the  total  finfulnefs  of  al! 
men  by  nature,  this  we  have  already  ieen.  The  apoftle  fays  of 
himfelf,  *  I  know  that  in  me,  that  is  in  my  fle(h,  dwelleth  no  good 

*  thing.'-  Thefe  words,  '  no  good  thing,'  mean  pofitive  evil, 
nothing  but  moral  evil  or  fin  ;  and  the  words,  '  in  my  flefh,'  be- 

1  Ided,  determine  what  he  is  by  nature — altogether  {infill. 
This  he  lays  of  himfelf,  as  is  evident  from  the  connection  of  thefe 
words.  The  words  of  Pfal,  xivth,  which  the  apoftle  quotes,  as 
mentioned  above,  are,  '  The  fool  hath  faid  in  his  heart,  There  is 

*  110  God.  They  are  corrupt,  they  have  done  abominable  works, 
'  there  is  none  that  doeth  good.  The  Lord  looked  down  fr©m 
6  heaven  upon  the  children  of  men,  to  fee  it  there  were  any  that 
'  did  underftand,  and  feek  God.     They  are  all  goneafide,  they 

*  are  all  together  become  filthy  :   there  is  none  that  doeth  good, 

*  no,  not  one.5    In  this  place,  '  Fool'  intends  a  general  character, 

djre&ly  changed  from  the  lingular  to  the  plural  number, 
therefore  mult  intend  men  in  general.  *  The  fool'  alfo  means 
the  natural  man,  and  all  natural  men.  As  in  1  Cor.  ii.  14I  *  The 

*  natural  man  receiveth  not  the  things  of  the  fpirit  or  God  ;  tor 

*  they  are  fcolifhnefs  unto  him.'   '  The  fool  hath  faid  in  his  heart, 

*  No  God.'  Natural  men,  in  heart,  defpife  the  things  of  God, 
even  defpife  God  himfelf.  The  Lord  looked  down  from  heav- 
en., to  fee  if  there  were  any  of  this  character  that  did  feek  God. 

*  They  are  all  gone  afide,'  &c.  And  in  the  next  verfe  they  are 
diftinguifhed  from  faints  :  '  They  are  ail  workers  of  iniquity, 
e  who  eat  up  God's  people  as  they  eat  bread.'  It  is  therefore 
impoflible  for  the  apoftle  to  quote  this  Pfalm  and  apply  it  com- 
paratively, to  faints  and  finners  without  diftinction,  and  when  he 
is  making  a  diftinction  between  thefe  two. 

It  is  allowed  that  this  Pfalm  has  reference  to  an  extraordinary 
feaien  oi  wickednefs.  Bat  this  is  no  argument  why  it  mould 
not,  at  the  fame  time,  elrabliih  a  general  characler,  and  the  char- 
acter of  all  natural  men,  as  it  evidently  does.  And  in  no  other 
fenfe  can  it  fuit  the  occafion,  for  which  the  words  are  introduc- 
ed trom  it  by  the  apoftle.  To  filence  objections  raifed  againlt 
him  for  preaching  the  gofpel  to  the  Gentiles,  in  preference  to 
the  Jews,  as  the  latter  pretended  ;  and  to  prove  that  the  grace 
ut  the  gofpel  was  their  only  ground  of  hope  ;  he  proceeds  to  flatc 
and  prove  what  all  men  me  by  nature  :  Jews  and  Gentiles  brought 
upon  a  level.      '  As  it  is  written,  There  is  none  righteous,  no, 

*  not  one  :  There  is  none  that  underfhndeth,  there  is  none  that 

r  Go  J.    They  are  all  gone  out  of  the  way,  they  are 

•  together 

*   Rocx.    n.    :S. 


s/;6  Univerfzlifm  confounds  and  deflroys  iffeff. 

■  together  become  unprofitable  ;  there  is  none  that  doeth  goocr> 
'.no,  not  one.  Their  throat  is  an  open  fepulchre  ;  with  their; 
a.  tongues  they  have  ufed  deceit ;  the  poifon  of  afps  is  under  their 
4  lips  :  Whofe  mouth  is  full  of  curfing  and  bitternefs  :  Their 

■  feet  are  fwift  to  med  blood  :  Deftru&ion  and  mifery  are  in  their 
4  ways  :  And  the  way  of  peace  have  they  not  known  :  There  ia 
4  no  fear  of  God  before  their  eyes.'  We  again  fee  it  impoffible 
to  take  this  paragraph  in  a  comparative  fenfe,  applying  of  it  to 
all  men  alike,  and  making  no  kind  of  diftinttion  between  faints 
and  fmners.  It  is  a  contradiction  to  fay  of  believers,  ■  The  way 
1  of  peace  have  the)'  not  known,  and  there  is  no  fear  of  Godbe- 
4  fore  their  eyes.5  We  are  of  courfe  obliged  to  take  this  whole 
paragraph  as  above  fiated,  and  confider  it  the  literal  defcription 
of  the  natural  heart,  and  of  all  men  by  nature,  not  one  excepted. 
And  on  this  ground  the  cafe  is  very  plain.  Jews  and  Gentiles 
exaclly  the  fame  by  nature,  and  often  the  fame  in  practice — ■ 
The  pox  J  on  oj  afps  is  under  their  lips — Whofe  mouth  is  full 
of  curfing  and  bitternefs — Their  feet  are  fwift  tofied  blood 
— Dejlruclion  and  mfery  are  in  their  ways — The  way  of 
peace  have  they  net  known— There  is  no  fear  of  God  before 
their  eyes.  Than  which  nothing  could  more  accurately  decide 
the  total  finfulnefs  of  the  natural  heart  and  of  all  natural  men/ 
Hence  the  propriety  of  the  apoflle's  preaching  either  to  Greek, 
or  Jew,  making  no  difiin6fion.  Hence  alfo  the  doctrine  of  free 
#i ace,  and  juftification  by  faith,  as  the  only  ground  of  hopev 
whether  for  Jew  or  Gentile.  Which  are  the  main  things  the  a-, 
poflle  is  about  to  eftablifh. — From  this  view  of  man's  depravity 
it  follows, 

i.  The  natural  man  does  nothing  towards  making  his  heart 
better,  or  reconciling  of  it  to  God.  While  he  continues  his  na- 
tive depravity,  his  heart  full  of  enmity  to  God,  he  cannot  do  any 
thing  to  make  his  heart  better. 

Objection.  This  is  denying  the  ufe  of  means.  Sinners  are; 
commanded,  and  certainly  ought  to  ufe  means,  to  amend  their 
hearts  and  lives. 

Anfwer.  It  is  granted  that  fmners  are  commanded,  and  arex 
under  the  moft  facrcd  obligation  to  ufe  means,  fo  as  to  amend 
their  hearts  and  lives.  But  it  is  equally  true  that  unrenewed' 
finners  never  do.      For, 

2.  The  natural  man  does  nothing  but  pervert  the  means  of 
grace,  inftead  of  ufing  them  aright.  '  They  that  are  in  the  flefh 
*  cannot  pleafc  God,'  are  '  notfubjett  to  the  law  of  God,  neither 
4  indeed  can  be.'     All  their  doings  are  difp leafing  and  offenfive 

to 


Univerfalifm  confounds  and  dtjlroys  itfelf.  *$j 

tv  God,  being  oppofed  to  his  law,  as  thefe  words  plainly  imply. 
All  their  doings  are  of  courfc  a  mifufe  and  abufe  of  the  mean* 
«i'  grace.  Hence  it  is  the  duty  of  every  carnal  or  impenitent  Tin- 
ner to  repent  immediately,  and  rightly  ufe  the  means  appointed 
lor  our  falvation,  infiead  of  perverting  them.     Alfo  becaufe, 

3.  The  natural  man  grows  more  vile  under  the  ufe  of  means. 
Under  cultivation ,  a,s  it  is  called,  he  hardens  his  heart  more  and 
more.  This  is  evident  from  fa£U. — '  What  could  have  been 
1  done  more  to  my  vineyard,  that  I  have  not  done  in  it  ?  Where- 
4  fore,  when  I  looked  that  it   mould  bring   forth  grapes,   and  it 

*  brought  forth  v/ild  grapes  ?'*  And  under  thoie  diihnguiihed 
advantages,  in  the  days  of  Chriff  and  the  apoftles,  the  Jews  were 
more  hardened  in  fin  than  ever  they  were  before.  The  apoJUe 
alfo  fays,  '  Evil  men  and  feducers  ihall  wax  worfe  and,\vorTe, 
•deceiving,  and  being  deceived,  't 

Objection.  This  is  allowed  of  fuch  Tinners  as  are  going  on  in 
?.)]  manner  of  open  and  daring  wickednefs.  But  ;he  cafe  of  a- 
vakened  Tinners,  and  Tinners  under,  powerful  conviction,  is  quite 
different.  The  hearts  of  fuch,  it  is  granted,  are  totally  depraved  ; 
yet  they  are  in  a  way  to  make"  them  better  inftead  of  worfe. 
Though  they  do  not  ilrive  from  the  heart  to  make  themfel.vcs 
better,  yet  they  arc  acting  and  driving  for  this  from  reafon  and 
Confidence.  For  certainly  they  are  moved  by  the  fpirit  of  God, 
driving  with  their  reafon  and  confeience,  to  do  what  thev  do  ; 
therefore  from  reafon  and  confeience  they  muft  be  driving,  to 
amend  their  hearts  and  lives. 

Anfweri.  It  is  abfurd  to  fay,  Men  are  driving  and  acting 
from  reafon  and  confeience,  and  not  Irom  the  heart.  Men  al- 
ways a£t  from  the  heart  when  they  acl  as  moral  agents.  An  ac- 
tion, either  of  body  or  mind,  not  coming  from  the  heart,  has  nei- 
ther Tin  nor  holinefs  belonging  to  if.,' any  more  than  the  blowing 
of  the  wind,  ^either  has  fuch  action  any  more  tendency  to  do 
good  in  a  moral  TenTe,  or  to  make  one's  heart  better,  any  more 
than  the  blowing  of  the  wind.  Neither  can  fuch  accion  be  the 
fruit  of  the  fpirit,  or  of  the  driving  of  the  holy  fpirit,  any  more 
than  the  motion  of  the  wind.  Men  may  ael  agreeably  to  reafon 
and  confeience,  or  they  may  a6t  againft  reafon  and  confeience  ; 
but  never  aft  in  a  moral  feni'c  from  thefe  mental  faculties.  The 
heart  is  the  feat  of  all  moral  action.    '  Out  of  the  heart  proceed 

*  evil  thoughts,  murders,  thefts,    falfe  witnefs.'^:     Both   reafon 
and  fcripture  teach  us  there  are  none  of  thefe  crime?,  or  fin  ot" 
any  kind,  unlefs  it  is  wilful,  or  from  the  heart.     So  of  holinefs, 
it  can  bejound  only  in   the  heart.     *  With  the  heart  mail  be- 

I  1  '  lieveth 

*  Ifai.   5.  4,         +  ?  Tim.  3.   13.         }  Matt.   15.  ig. 


$  r,S  Univerfahfm  confounds  and  defrays  i  if  elf. 

4  lieveth  unto  righteoufnefs.'* — ■  The  houfe  of  Ifrael  is  uncir- 
4  cumcifed  in  hearth  Ir  is  therefore  impoflible  for  a  man  to 
ftrive  to  do  good  in  a  moral  fenfe,  or  to  ftrive  to  make  his  heart 
better,  which  is  the  fame,  unlefs  he  does  it  from  the  heart.  Be- 
fides,  when  men  do  fome  religious  aft,  and  it  does  not  come  from 
the  heart,  or  the  heart  does  correfpond  with  the  aclion  ;  this  is 
only  offering  a  vain  oblation,  fuch  as  God  abhors. 
'  Anfwer,  2. '  When  the  heart  is  full  of  enmity,  and  nothing  but 
enmity  againft  God,  it  is  a  contradiction  to  fay  there  is  then  any 
ffriving  for  the  better.  The  awakened  finner  may  think  he  is 
ftriving  for  the  better,  becaufe  his  heart  is  deceitful  above  all 
things.  But  an  heart  fully  fet  to  enmity,  onlv  enmity  continu- 
ally, implies  one  that  is  going  on  to  greater  degrees  of  enmity 
againft  God  and  his  law. 

Anfwer,  3.  If  the  awakened  Tinner  becomes  grieved,  thinking 
himfelf  dehious  of  embracing  Chnft,  and  that  Chrifl  will  not 
receive  him,  even  when  he  has  truly  fought  to  find  him  ;  this 
finner  is  indeed  deceiving,  and  being  deceived;  therefore  is 
waxing  worfe  and  worfe. 

Anfwer,  4.  When  the  natural  man  is  thoroughly  awakened 
to  a  fenfe  01  his  condition  ;  is  clearly  convinced  of  his  fin,  and 
the  frri£inefs  of  God's  law,  andthepunidiment  he  juftly  deferves, 
and  his  imminent  danger;  and  he  will  not,  at  this  awful  crifis, 
come  to  Chrift  for  life  ;  his  heart  mud  of  courfe  be  ilrongly  fet 
againft  the  holinefs  of  Chrift  and  the  purity  of  his  religion. 
This  furely  does  »ot  argue  one  that  is  growing  better,  but  the 
contrary.  And  if  convi6iion  ot  his  fin  and  danger  increafes 
upon  him,  while  his  heart  remains  full  of  enmity,  he  muff  of 
courfe  exert  himfelf  to  find  new  pleas  and  excufes,  or  fome  way 
at  leaft  to  eafe  his  own  mind,  for  not  yielding  to  the  crofs,  and 
giving  his  heart  in  love  to  Chrift.  Now  this  is  in  truth  harden- 
ing his  heart  more  and  more.  -  This  awakened  finner  may  have 
fuch  an  awful  view  of  hell,  rather  than  endure  its  torments  for- 
ever, and  being  moved  from  a  dread  of  puniftiment  only,  he  may 
fecmingly  choofe  to  have  a  new  or  holy  heart;  and  apparently 
much  engaged  after  it.  But  this  is  not  defiling  an  holy  heart  for 
holinefs  fake.  Neither  is  this,  ftricfly  fpeaking,  defiring  to  make 
his  heart  better.  Neither  is  this  from  the  drivings  of  the  holy 
fpirit.  Neither  can  reafon  and  confeience,  in  their  true  fenfe, 
dictate  to  this.  Not  only  io,  to  defire  a  new  holy  heart  from 
felfiih  motives  only,  amounts  to  the  fame  as  defiring  to  increafe, 
in  hardnefs  of  heart  and  blindnefs  of  mind.  He  would  have  « 
new  heart  and  the  gift  of  the  holy  fpirit  fubjected  entirely  to  his 

OWH 
*  Rom.   10.   10.  +  jercm.  <y.  «6. 


IV 

Vniverfalifm  tenfounds  and  dejlroys  itfe/f.  J59 

iwn  private  good,  while  the  honour  of  God  is  trodden  in  the 
tiuft. — Wliat  is  faid  in  each  of  the  above  anfwers  appears  true 
from  fact  and  experience,  as  will  prefently  be  fhown.     Hence, 

4.  The  natural  man  is  reconciled  to  God  wholly  by  grace, 
and  contrary  to  his  own  will.  His  conviction  is  brought  upon 
him,  and  carried  on,  by  grace,  in  direft  oppofition  to  all  the  feel- 
ings or  his  corrupt  heart.  His  heart  in  no  (enie  is  a  co-worker 
with  that  grace  which  gives  him  convi&ion,  but  is  oppoied  to  it. 
And  grace  meets  him,  and  arrefts  him,  and  turns  him,  when  hi* 
heart  is  fully  fet  to  do  evil.  His  heart  is  turned  about  from  fin 
to  holincfs,  and  to  fear  and   love  God,  by  grace  alone.     '  By 

*  grace  are  ye  faved  through  faith  •  and  that  not  of  yourfelves  : 
'  it  is  the  gift  of  God.'*  *  And  you  that  were  fometime  alien- 
j  ated  and  enemies  in  your  mind  by  wicked  works,  yet  now  hath 
'  he  reconciled, — to  prefent  you  holy  and  unblameable  and  un- 

*  reproveable  in  his  tight. 't 

<  Now  thefe  things  appear  evident  from  facl  and  experience,  as 
well  as  from  exprefs  words  of  fcriptUFe.  Such  as  are  converted 
from  fin  to  holinefs  in  their  riper  years,  or  at  an  age  capable  of 
relating  what  paiTes in  their  minds ;  fuch  do  in  fact,  witnefs  fo 
the  truth  of  this  doctrine.  They  have  feen  the  total  vilenefs  of 
their  hearts.  They  have  fcen  that  their  hearts  were  growing 
more  inflead  of  lefs  fmful,  till  the  moment  God  gave  them  re- 
pentance. They  have  feen  ull  their  dpingsand  fhiyings,  before 
repentance,  to  be  right  again  ft  the  drivings  of  the  fpirit.  They 
have  [een  all  their  own  notions  of  making  their  hearts  fome  bet- 
ter, before  repentance,  to  be  nothing  but  delufions  ;  and  the  grace 
of  God  alone  has  kept  them,  as  they  hope,  from  fatal  delufion. 
They  have  (een  that  they  were  driving  with  their  whole  ftrength. 
to  deceive  themfelves,  fo  to  reft  on  a  falfe  foundation.  And 
that  they  really  were  in  heart,  and  in  the  fight  of  God,  through 
the:  whole  of  their  conviction,  evil  men  arid  J'cducers,  deceiv- 
ing, and  being  deceived.  Th^ir  conviction,  therefore,  every 
itagc  of  it,  and  their  converfion  is  the  gift  of  God  ;  and  what 
they  had  not  before  fought  after.  Thefe  things  they  frankly 
tonfefs. 

To  the  fame  point  Dr.  Witfius  fays,  *  Since  our  nature  is  be- 
1  come  like  an  evil  tree,  after  having  tailed  of  the  forbidden  tree, 
'  it  can  pioduce  no  trait  ti  lv  good  and  acceptable  to  God,  and 
1  do  nothing  by  which  it  can  prepare  it  fell"  for  the  grace  of  regen- 

*  eration  ;   unlefs  a  peri. m  can  be  thought  to  prepare  himfelf  for 

*  grace  by  fin. — G;>d  teftifies,  that,  in  the   fir  ft  approach  of  hi* 

*  grace,  he  is  Joiind  of  them  that  fiught  kirit  not,  and  a/ied 

*  nit 

»  Eph.    ».   I  ■*     Colof.    1.    £1,  22. 


26o  Ufi  i  vi  ij a  I  ij  m  t  v  nfc  u  n  ds  a  n  d  a  eft  ro'yl  tfje/j. 

'  not  for  him. — We  have  not  certainly  received  grace,  becaufe 
1  we  arc  willing  ;   but  grace  is  given  us,   while  we  arc  flail  un- 

*  willing.'* 

Objection.   God   has  promifed,  ■  Aft;,   and  it  fhall   be  given 

*  you,  feek,  and  ye  fhall  find.'f  And  God  has  commanded  all 
men  to  pray  unto  him.  Unregenerate  men  are  therefore  com- 
manded to  pray  tor  new  hearts  ;  with  a  promife  ol  being  heard, 
and  new  hearts  given  them,  in  anfwer  to  their  prayers  ;  provid- 
ed they  fincerely  pray  to  God. 

Anfwer.  The  words,  Jtricere,  fincereiy,  and  ftncerity,  are,  in 
all,  found  twelve  times,  throughout  the  bible. \  The  original 
word  is  fix  times  tranllated  into  thefe  words,  in  the  marginal 
reading. §  Which  makes,  in  the  whole,  eighteen  inftances  of  its 
ufe.  Fifteen  of  tbefc  exprefs  our  immediate  duty  to  God,  and 
evidently  mean  no  other  than  godly  fincerity.  The  remaining 
three  exprefs  man's  duty  to  his  neighbour.  So  that,  whenever- 
this  word  is  ufed  to  intend  our  immediate  duty  to  God,  it  is  to 
diftinguiih  our  cordial  fubmiflion  and  love  to  him,  from  that  which 
is  only  outward  and  feigned.  And  as,  in  the  above  places  refer- 
ed  to  in  the  marginal  reading,  the  word  is  rendered,  perfect,  un- 
defiled,  harm  leys  ;  it  gives  decided  proof  that  God  will  accept 
ol  no  defires  mart  ol  per  feci  or  undented  ones.  When  men  pray 
with  fuch  defires,  as  all  men'  are  bouud  to  do,  it  is  granted  they 
are  heard  and  anfwered  ;  otfrerwife  they  are  not.  And  when 
men's  hearts  are  reconciled  to  the  tnuh,  they  can  think  oi  offer- 
no  other  than  holy  deOrds  to  an  holy  God. 

/j.  For  the  natural  man  to  be  reconciled  to  God,  his  evil  heart 
jnlifr  be  taken  away  and  a  good  heart  given  him.  Flis  carnal 
mind  mull  be  fubdued  and  one  implanted  in  him  which  is  fpirit - 
nal.  Mis  enmity  to  God  m lift  be  ilain,  and  love  to  God  begun 
ha  his  foul.  This  great. work  is  done  by  the  power  of  God,  as 
the  firfl  and  only  caufe.  Thus  God  fays  to  his  ancient  people, 
■  A  new  heart  will  I  give  you,  and  a  new  fpirit  will  I  put  within 
e  you  :  and  I  will  take  away  the  ftony  heart  out  ot  your  flefb, 
'  and  I  will  give  yon  an  heart  of  ilcfn.'  Divine  power  is  often 
exprefled  in  fcripture,  as  being  the  fole  caufe  of  this  great  work. 
Which  power  and  grace  the  (inner  always  fights  againll,  till  his 
tonv  heart  is  taken  away  and  a  new  fpirit  put  within  him.  it 
is  a  contradiction  to  call  it  a  ftcny  heart  unlefs  it  does  fight  a- 
gainit  divine  grace,  inflead  of  yielding  to  it.     But  this  fixed  and 

determined 
*  Oeconomy  cj f  the  covtfiants,  Vol.  a.  p.  57.         +  Mat.  7.  7. 

+   Jafh.  xxiv.  14.     judg.  ix.  16,  jo-     J  Cor.    v.  tf.     a  Cor.  L  12.    11.  17.    viii.  8. 
f"ph    \i.  24.    Phil.  i.  10,  16.   Tit.  ii.  7.    1  ft*,  ii.  3. 

',  r,«/i  xtii   a.  xx.  i-  D«utr xviii,  13    Pil.  cxix    1    1  pa  iv.  jr   Phil*  ii.  i£. 


Ufi i v t rfu lifuV  c o nfo ulids  and  de.Ji roys  i tft If.  26  i 

determined  oppofition  againft  divine  grace  argues  the  great  pow- 
^r  of  God,  whereby  the  f inner  is  reconciled  to  him.  The  iteu: 
heart,  the  heart  ot"  (tone,  the  adamant  is  broken,  fubducd,  and 
taken  away  ;  and  a  meek,  humble,  yielding  fpirit  is  given. 
Which  wor«k  brings  to  view  the  great  power  of  God  :  as  well 
the  love  of  God,  which  alone  moves  him  to  this  work. 

Objection.  The  text  juit  cited,  which  is  from  Ezek.  xxxvi*. 
26,  being  joined  with  other  proniiles  to  the  houfe  ot  Ifrael,  is 
followed  with  thefe  words  ;  '  Thus  faith  the.  Lord  God,  I  will 
■  yet  tor  this  be  enquired  St  by  the  houfe  ot  Ifrael,  to  do  it  for: 
1  them.'  Which  is  laid  by  the  objector  to  be  a  fpecial,  defigned 
Command  for  unregenerate  men  to  pray  •  and  that  God  takes  a- 
way  their  4  itony  heart/  and  gives  them  a  new -heart,  in  anfwer 
to  their  prayers. 

Anfwer,  1.  That  unregenerate  men  arc  fpecially  commanded 
to  pray,  has  been  granted.  The  point  is,  whether  they  are  com- 
manded to  pray  with  a  carnal  mtnd.  Or  whether  they  are  allow- 
ed to  indulge  their  ftony  heart  long  enough  to  make  a  prayer. 
And  whether  God  anfwers  fuch  pravers.  It'  he  does,  where  is 
the  advantage  ot  taking  away  the  itony  heart  ?  Or,  where  is  the 
advantage  of  pouring  out  a  fpirit  of  grace  and  fupplications  ? 
This  objection,  therefore,  deitroys  all  diitin&ion  between  faints 
and  finners.  The  lowed  degree  of  right  afking  or  praying  to 
God  implies  faving  grace.  The  lowelt  degree  of  true  feeking- 
to  God,  and  that  which  God  anfwers,  implies  repentance,  faith, 
hope,  love,  and  every  cbriflian  grace.  The  obje&ion  fuppofes 
the  unregenerate  man  to  have  all  thefe  graces,  becaufe  his  pray- 
er is  fuch  as  God  anfwers.  Which  is  making  the  unregene/cite 
and  the  regenerate,  the  faint  and  the  (inner  both  one.  A  doclrin* 
totally  repugnant  to  fcripture.  Hence  this  objection  cannot  be 
admitted. 

Anfwer  2.  God  himfelf  has  filenced  this  objection.  Ezek. 
xiv.  3.   •  Thefe  men   have  fet  up  their  idols  in  their  heart,  and 

*  put  the  Humbling  block  of  their  iniquity  before  their  face  : 
4  mould  I  be  enquired  of  at  all   by  them  ?'  And  xx.  3,  «  Thus 

*  faith  the  Lord  God,  Are  ye  come  to  enquire  of  me  ?  As  I  live, 

*  faith  the  Lord  God,  I  will  not  be  enquired  of  by  you.'  And 
fee  v.  31.     Again,  Ifai.  i.  15,  '  When  ye  make  many  prayers, 

*  I  will  not  hear  :  your  hands  are  full  of  blood.'  But  fuch  fin- 
ners as  will  not  come  to  Chrifl  for  life,  even  when  they  arc  un- 
der powerful  conviction,  and  fee  themfelves  going  down  to  hell, 
are  they  not  guilty  of  the  blood  of  Chriit  ?  And  do  they  not  per- 
fevcre  in  their  guilt  ?  Therefore,  the  Lord  as  often  fays  he  wi!l 

net 


202  Univzrfaltf.ii  confounds  and  defrays  itfcjf. 

not  be  enquired  of,  as  he  fays  he  will.  And  has  declared  in  what 
manner  he  will  not,  and  in  what  manner  he  will  be  enquired  of. 

Anfwer,  3.  The  plain  fenfe  of  the  above  paiTage,  Ezek.  xxxvi. 
26,  and  to  the  end  of  .this  chapter,  is  an  encouragement  as  well 
as  a  command  to  the  whole  houfe  of  Ifiael  to  pray,  with  a  broken 
JpiritAov  what  is  there  promifed. ,  And,  as  it  appears,  this  was 
afterwards  made  one  article  in  their  public  prayers.  In  which 
fome  few  ol  them  undoubtedly  did  pray  with  a  contrite  / 
For  this,  therefore  the  Lord  was  enquired  of  by  the  houfe  of 
Ifraej,  to  do  it  for  them.  The  fulfilment  ol  this  prophecy  cauf- 
ed  them  to  unite  with  one  heart  and  one  voice,  inftead  of  many 
of  them  being  only  formal.  Hence  the  above  objection  appears 
to  be  a  miftake,  *  aited  to  divert  finncrs  from  their  immediate  du- 
ty to  Chnft  and  their  own  fouls.  Which  further  argues  the 
neceflity  pi  divine  power  to  reconcile  our  hearts  to  God  and  to 
the  doctrines  of  the  gofpel.   ,  ... 

6.  The  heart  of  man  is  reconciled  to  God  by  the  immediate 
power  of  God.     - 

Means  are  absolutely  neceiTary,  in  this  cafe.  To  be  capable; 
of  doing  ths  will  of  God,  we  muff  have  undcrftandingor  fpecu- 
lative  knowledge  of  his  will.  Without  knowledge  we  can  nei- 
ther have  love  nor  hatred.  Without  knowledge  we  can  neither 
tro  rood  nor  evil,  in  a  moral  [en[e.  The  fervant  mult  know  his 
mailer's  will,  or  he  can  neither  do  it,  nor  refufe  to  do  it.  We 
muft  have  CQnviction,  or  fnecuiative  knowledge  of  our  duty  to 
God  and  man,  before  we  can,  in  this  cafe,  either,  choofe  or  re- 
fufe. Theie  things  appear'  to  be  felf-evident.  But  all  our  fyec- 
uhuive  kn  of  right  and  wrong,  in  a  moral  view,  is  whol- 

ly by  means  •  divine  Revelation  being  the  great  mean  of  convic- 
tion. The  holy  Spirit  may  imprefs  the  means  more  powerfully, 
and  quicken  and  brighten  our  intellectual  faculties,  enforcing 
clearer  conviction,  at  one  time  than  at  another.  Yet  he  always 
does  this  by  means.  It  appears  a  plain  cafe,  that  we  have  all  our 
knowledge  of  this  kind  by  means,  by  fecond  caufes,  by  external 
objects,  and  objects  or  light  and"  (eni'e.  Therefore  means  are  ab- 
solutely eiTeutial.  Without  means  we  can  have  no  knowledge 
of  the  divine  will,  and  without  knowledge  wc  cannot  do  hi» 
will, 

Means  of  themfelvcs,  however,  never  charge  the  heart.  Mean* 
of  themfelves  do  nothing  towards  making  the  heart  good.  The 
lervant  with  his  treacherous  heart,  the  more  he  knows  his  matt- 
er's will,  the  more  is  he  prepared  fo  hate  him  ani  do  him  mif- 
chief.     But,  allowing  this  fervant's  heart  ta  be  ci.ai;ged   am!  t# 

become 


Vnivtrfalifm  €*nfounds  and  defiroys  itfilf.  263 

become  good,  then,  the  raore  he  knows,  the  more  is  he  capable 
of  loving  and  profiting  his  mailer.  '  The  lervant's  great  knowl- 
edge fits  him  either  to  do  great  good  or  evil.  But  his  knowledge 
and  means  of  knowledge  do  nothing  towards  making  his  heart 
good.  If  they  did,  then  the  beft  informed  would  always  be  the 
mod  faithful  i'ervants.  Which  is  contrary  to  fa  ft.  And  facts 
related  in  fcripture  prove,  that  Tome  who  have  the  beft  means 
ufed  with  them,  are  the  greateft   enemies  to  God.     *  Many  will 

*  fay  unto  me  in  that  day  (the  day  of  judgment,)  Lord,  Lord, 
'  Have  we  not  prophefied  in  thy  name  ?  And  in  thy  name  have 

*  call  out   devils  ?   And   in    thy    name   done   many   wonderful 

*  works  ?' *  We  have  eaten  and  drunk  in  thy  prefence,  and 

'  thou  hail  taught  in  our  ftreets' '  And  then  will   I    profcfs 

*  unto  them,  I  never  knew  you  :  depart  from   me  ye  workers  of. 

*  iniquity.  There  mall  be  weeping  an^  gnafhing  of  teeth.'* 
Thefe  things  and  many  others  in  fcripture,  fome  we  have  alrea- 
dy feen,  give  evidence  that  means  do  nothing,  of  themfelves  to- 
wards renewing  the  carnal  heart. 

Befides,  when  the  Spirit  of  God  enforces  the  means,  and  the 
Tinner  is  awakened  and  convict ed  in  his  own  confeience,  even  in 
this  cafe  his  heart  grows  worfe  and  inftead  of  better.  As  he  has 
an  increafing  fenfe  of  his  own  guilt,  of  the  wrath  and  curfe  oi 
God,  and  the  worth  of  his  own  foul,  in  the  fame  manner  does  his 
enmity  arife  and  increafe  againft  God.  The  experience  and 
conieiliori  of  believers,  we  have  feen,  is  witnefs  to  this.  This 
alfo  appears  evident  from  univerfal  experience  and  obfervation. 
It  is  iullicient  to  Mate  two  or  three  particulars.  After  a  revival 
of  religion,  fuch  as  have  fallen  away  from  great  awakenings  and 
conviction,  they  are  like  •  the  dog  that  has    turned  to  his   own 

*  vomit  again' '  the  laft  ftate  of  that  man  is  worfe  than  the 

'*  firft.'f  This  fudden  change  of  external  conduct,  and  running 
more  greedily  into  all  fin  ;  this  could  not  be,  had  not  the  enmi- 
ty of  the  heart  increafed,  inftead  of  abatting,  during  the  whole 

time  of  conviction. When  Chrift  went  to  Nazareth,   where 

lie  had  been  brought  up,  and  there  preached  in  their  fynagogue, 
his  preaching  was  attended  with  remarkable  conviction  on  the 
minds  of  his  hearers.  The  confequence  was,  '  All  they  in  the 
'  fynagogue  were  filled  with  wrath'f  againft  him.  Unlcfs  the 
powerful  convi6tion  on  the  minds  of  the  Jews,  at  the  preaching  of 
Chrift  and  the  apoftles,  was  directly  followed  with  repentance, 
then  was  their  wrath  (o  much  the  more  ftirred  up  againft  them. 
This  was  generally  if  net  always  th  cafe. 

Hence  the  immediate  power  of  God  is  necefiary,  and  as    the 

only 
■  fcfstt   7.  *2.  Lake  13.  b6,  27. -f  t  Prt  %.  eft  and  Matt    a*   45.  \  Luke  {   zS. 


2 6 4         Univerftlifm  confounds  and  deft roys  itfdf 

only  caufe,  to  reconcile  the  heart  of  man  to  God.  For,  fit  ft 
If  means  wholly  fail,  irt  this  cafe,  andlhe  heart  grows  worfe  in- 
itead  of  better  under  conviction  :  it  is  impoflible  it  ever  mould 
he  reconciled,  hut  by  the  immediate  power  of  God.  Secondly. 
The  heart  is  reconciled  by  the  Spirit  of  God  ;  his  taking  pofTes- 
fion  of,  and  abiding  in,  the  heart.  That  is,  by  his  quickening 
and  governing  influence.  But  when  God  takes  away  the  ftony 
heart,  and  gives  anew  heart,  and  puts  his  fpirit  within,  and  cau- 
ses them  to  walk  in  his  flatute*  ;  this  has  all  the  appearance  of 
the  immediate  agency  of  his  Spirit.  Thirdly.  Reconciliation 
of  the  heart  to  God,  is  love  to  God.  And  ■  Love  is  of  God/* 
Jus  own  pure  offspring.  All  the  means  or  fecond  caufes  in  the 
■world  cannot  produce  love.  Paul  may  plant  and  Apbllos  wa- 
ter, but  God  alone  can  give  the  increafe.  Miniftcrs  may  preach, 
yet  none  but  God  asm  give  love. to  the  word  preached.  Fourth-, 
iy.  Scripture  often  ufes  terms  which  give  this  idea  of  the  work 
of  grace,  and  of  fuch  as  are  cordially  reconciled  to  God  by  his 
grace.  Thus,  they  are  laid  to  be  begotten,  hern,  burn  again, 
born  of  God,  born  of  tke  Spirit,  renewed  by  the  holy  Spirit, 
'renewed  in  the  fpirit  of  their  ??nnd  ;  quickened,  created,  crem- 
ated in  righteoufnefs,  created  in  true  hohnefs,  created  unto 
good  works,  and  made  alive  from  the  dead.  All  which  cx- 
prtfi  the  immediate  power  ol  God.  As  when  God  raifes  the? 
dead,  or  creates  the  world  out  of  nothing.  Fifthly.  This  power 
i#f  God  on  th<"  heart  is  called  the  exceeding  greatne/s  of  his 
power,  and  the  effeclual  working  of  his  power. t  Becaufe  it 
amoves  the  only  obftacle  in  the  way.  It  deflroys  the  very 
l  bing  that  refills  convi6f  ion,  and  that  fights  again!!  free  grace.  It 
Hays  the  enmity  of  the  heart,  and  creates  it  in  righteo'i fuels  and 
true  holinefs.  And  whereas  this  enmity  reiifh  all  means,  anrf 
all  conviction;  and  does  always  refill  the  power  of  the  Holy 
Gfwft,  when  he  operates  only  by  means  •  fo  the  effectual  caufe 
for  drdroying  this  enmity,  and  creating  love  in  its  flead,  can  be 
:io  otherthan  the  immediate  power  of  God.     Hence, 

7.  It  appear*  that  God  reconciles  the  hrart  of  man  by  an  in- 
ftantaneoiis  a  61.  For,  firft.  A  creative  ad  of  divine  power  has 
every  appearance  of  an  inflantaneous  acl.  Secondly.  The  Irony 
heart  is  not  gradually  made  better,  but  the  flony  heart  is  taken 
away,  and  a  new  heart  given.  Which  alfo  has  every  appear- 
ance of  a  momentary  work.  Thirdly.  Thcapofile  fays,  With.. 
eyeX  charity  there  is  nothing,  nothing  but  enmity. J  Which  d-e^ 
niei  a  ftate  of  indinerency.  And  a  flate  of  indifferency  is  deni- 
ed by  Chrift'i  words,  *  He  that  is   not  with   me  is  agaihft  me.'J 

The 
*  j  J  oft*  4.  7.     I  E«afc.  i.   igan^j.  7      %  1  Cat   13    3.     t  Mitt.   12   30. 


Univerfalifm  confounds  and  deflroys  itfetf         £6jt 

The  enmity  therefore  is  (lain,  and  charity  or  love  created,  as 
fuddenly  as  one  thought  follows  another.  .  Fourthly.  This  ap- 
pears to  be  the  only  rational  ground,  an  which  the  gofpel  can  be 
preached.  Salvation  is  offered  to  dying  men,  fuch  as  may  de- 
part this  life  the  next  moment.  But  how  is  the  gofpcl  fuited  to 
dying  men,  and  how  are  all  things  now  ready,  and  now  the  ac- 
cepted time,  unlefs  turning  to  the  Loud  is  an  infhntaneous  a£l? 

8.  Reconciliation  to  God  is  the  aft  of  man  as  well  as  the  work 
of  the  holy  Spirit.  The  aft  is  wholly  man's,  and  the  holy  Spir- 
it is  the  foie  caufe  of  this  aft,     President  Edwards  fays,  '  In  effi- 

*  cacious  grace  we  are  not  merely  paflive,  nor  yet  does   God  do 

*  fome,  and  wc  do  the  reft.  But  God  does  all,  and  we  aft  all. 
:  for  that  is  what  he  produces,  viz.  our  own  aft*.  God  is  the 
!  only  proper  author  and  fountain  :  we  only  are  the  proper  ac- 
\  tors.-f- 

9.  Man  ia  perfectly  free  in  reconciling  his  heart  to  God,  al- 
though this  aft  is  can  fed  by  divine  power.  This  effectual 
working  of  divine' power  is  no  interruption  of,  but  harmonizes 
with,  man's  freedom.  God  gives  a  new  heart  ;  a  new  heart  is  a 
free,  willing  mind.  God  gives  repentance  j  repentance  is  a 
free  aft.  God  gives  love  ;  love  is  not  forced  but  fyee.  Gc.d 
gives  Faith  ;  faith  worketh  by  love.  God  gives  hope  ;  hope 
maketh  noc  alhamed  ;  becaule  the  love  of  God  isfhed  abroad  in 
the  heart  by  the  Holy  Ghoit.  The  beft  of  gifts,  coming  from 
the  befi:  of  beings,  from  God  himfelf,  does  this:  lefien  man's  lib- 
erty ? — '  Thanks  be  to  God  which  put  the  fame  earneft  care  in- 
'  to  the  heart  of  Titus  for  you.     For  indeed  he  accepted  the  ex- 

*  hortation  ;  but  being  more  forward,  of  his  own  accord  he  went 
\  untoyoU.'t  Titus  was  more  forward,  and  he  engaged  about 
a  deed  of  charity  of  his  own  accord,   becaufe   God  put  it  into 

his  heart. This    view  of  the   fubjeft  will  ihow  us  a  few 

things,  ufelul  as  to  our  main  obje6f . 

lit,  The  notion  of  fending  fmners  to  hell,  to  make  them  love 
God  and  be  fitted  for  heaven,  appears  an  idle  notion.  It  is  out 
of  the  power  of  means  to  renew  the  heart.  Ail  poflible  m 
can  make  no  imprcifion  unon  the  (Tony  heart,  nor  giyc  an  heart 
of  flefh.  The  enmity  is  fiain  and  love  is  produced  by  the  crea- 
tive power  of  God  only.  Love  is  of  God,  his  own  pure  offs- 
pring. Hell  torments  can  do  more  towards  producing  holy  love 
in  finful  beings  than  they  can  towards  creating  holy  beings  out 
of  nothing.  And  as  regeneration  is  efTcfted  inftantaneouhV,  fo 
the  divine  Spirit  can  regenerate  linners,  in  this  world  ^s  well  as 
any  where  clfe. 

K  k  Allowing 

■  Mi  fed.  Vol.   z.  p.   251.  I  2  Cor.  8.   16.  17. 


^66  Univtrfanfm  confounds  and  dejfroys  itfelf. 

Allowing  the  torments  of  hell  are  fuited  to  give  the  cleareft 
conviction,  and  that  convi6tion  which  attend*  converfion,  in  the 
prefent  life,  dill  this  argues  nothing  for  Univerfalifts.  Convic- 
tion of  itfelf  makes,  the  heart  no  better^  The  more  wicked  fervants 
know  of  their  mailer,  let  him  be  ever  fogood,  the  more  do  they 
defpife  him.  So  is  the  cafe  of  wicked  men  towards  God,  their 
enmity  againft  him  increafes  with  their  increafing  conviction. 
And  when  God  gives  men  up  to  their  own  hearts  lulls,  they 
hafientofill  up  the  meafure  of  their  iniquity.  Thefe  things-which 
are  fafts,  in  this  world,  Revelation  employs  to  illuftrate  the  $.&t 
of  the  damned,  in  the  next  world.  It  is  alio  plain  from  the  na- 
ture of  the  cafe,  that  the  more  the  enemies  of  God  know  of  him, 
unlefs  their  enmity  is  Main  by  almighty  power,  the  more  are  they 
prepared  to  blafpheme  his  holy  name.  Allowing  the  damned; 
therefore,  to  have  the  cleared  conviction,  this  only  fits  them  to 
blafpheme  God,  and  gnaw  their  tongues  with  pain.  Hence  it  is 
vain  to  pretend  that  hell  is  a  purging  firs.  ;  efpecially  as  the 
bible  gives  no  fuch  intimation,  but  fays  every  thing  to  the  con- 
trary. 

aly.  The  notion  that  all  men  cannot,  confidently  with  their 
liberty,  have  repentance  in  this  life,  but  fome  men  mult  unavoid- 
ably be  fent  to  hell,  before  they  can  repent  ;  this  alfo  appears  an 
idle  notion.  Univerfalifts  fuppofe,  the  torments  of  the  damned 
caufe  them  to  repent  more  freely  than  any  thing  they  meet  with 
in  this  life,  and,  in  many  cafesy  that  thefe  torments  are  neceffary 
to  human  liberty.  '  As  though  all  men  wire  not  free,  while  in 
this  world  !  As  though  fome  men  become  more  free  in  hell  !  As 
though  it  were  free  for  fome  men  to  repent,  while  in  time,  but 
for  others,  they  mult  be  Cent  among  the  damned  to  make  them 
free  agents  ! 

If  any  conftitution  God  has  formed  for  his  rational  creatures, 
is  complete,  it  mult  be  the  conftitution  of  grace,  under  which 
all  men  arc  placed.  It  is  as  free  for  all  men  to  receive  the  par- 
don of  their  fins,  as  the  gift  of  grace,  as  it  was  for  the  angels  to 
perfevere  in  a  j uftified  flare,  by  virtue  of  their  own  works.  Cer- 
tainly if  we  believe  the  gofpel,  we  muft  believe  that  all  things 
are  now  ready.  And  that  the  water  of  life  is  free  to  every 
creature.  Befides,  it  is  fqlf-evident  that  we  are  as  free  accord- 
ing to  our  capacities  as  the  angels  in  heaven.  If  we  love  God, 
we  do  it  freely.  If  we  hate  God,  we  do  it  freely.  If  we  perfe- 
vere in  fin,  it  is  our  free  act  :  If  we  turn  from  fin,  it  is  our 
free  act  :  perfectly  free  in  going  the  broad  road  down  to  hell  ; 

perfectly    , 


Univerfalifm  confounds  and  dejiroys  itfelfi  267 

berfe&if  free  in  turning  into  the  ftreight  and  narrow  path,  that 
Jeadeth  to  life  eternal. 

gly.  This  fubjecf  both  argues  and  vindicates  the  fovereignty 
of  God,  in  his  making  one  a  veffel  of  mercy  and  another  a  veffel 
of  wrath.  ■  The  (inner  does  nothing  to  move  divine  mercy.  The 
Tinner  retains  the  full  ftrength  of  his  enmity  to  free  grace,  till  the 
moment  he  is  fubdu^d  by  free  grace.  Nothing  but  God's  own 
love  can  therefore  move  him  to  convert  and  fave  finners.  His 
love  roufi  of  courfe  be  free  and  fovereign.  Again,  God  does  no 
injufticeto  fuch  finners  as  he  leaves  and  fits  for  deft  ruction.  How 
can  they  complain  of  God's  conduct  to  them,  when  they  freely 
go  the  way  to  deflruction  ?  when  they  have  their  choice,  and 
harden  their  own  hearts  ?  How  can  they  complain  when  they 
viake  light  of  the  riches  of  divine  grace  ?  when  their  carnal 
hearts  do  always  refill  the  conviction  and  ftrivings  of  the  holy 
Spirit  ? — Iuftead  of  doing  them  injufHce,  God  endures  with 
much  longfufTering  the  veflels  of  wrath  fitted  to  deftruction. 

I  am,  &c. 

LETTER     11. 

Full  atonement  for  all,  confiflent  with  the  final  perdition  of 
part  of mankind \  illujlrated  and  proved from  fads. 

My  dear  Friend, 

HOW  provifion  fhould  be  made  for  the  whole,  and  only  part 
benefitted  by  this  provifion,  is  maile  a  fcrious  queftion. 
Ample  provifion,  fo  as  all  could  be  faved,  and  this  provifion  aD- 
propriated  ouly  to  part  of  our  race  ;  how  can  this  be  ?   Or  where 

is  the  propriety  of  the  divine  conduct  ? Facts  and  examples 

mall  anfwer  to  this  queftion.  Which  examples  are  fuited  to 
fhow  us  the  hnfulnefs  of  finners,  and  fuch  as  perifh  when  there 
is  full  provifion  made  for  them  ;  as  well  as  vindicate  the  divine 
conduct,  in  the  cafe  before  us.  Here  it  will  be  neceflary  to  re- 
peat fome  of  the  fame  things  we  had  in  the  laft  letter,  as  well  as 
produce  other  facts  for  this  purpofe.     Therefore, 

I.  God  gave  to  all  the  angels,  to  one  as  well  as  to  another,  op- 
portunity to  have  continued  in  holinefs  and  happinefs  forever. 
God  made  the  fame  provifion  for  thofe  angels  that  fell,  as  he  did 
for  thole  that  flood  perfect.  Thofe  that  loft  their  holinefs  and 
their  heaven,  loft  their  all,  had  exactly  the  fame  means  and  mo- 
tives, the  fame  opportunity  to  have  retained  their  manfions  of  blifs 

and 


2.68  U&ivetfalifpl  confottnds  And  destroys  itfiff, 

and  glory,  as  thole  who  actually  did  retain  them.  God  atfd 
could  have  continued  all  the  angels  in  holinefs,  had  he  ic.cn  it 
bed.  By  the  power  and  agency  oi  his  holy  Spn  it  on  their  hearts, 
he  could  have  caufed  them  all  to  perfevere  in  holinefs  and  hap- 
pinefs  without  end.  God  could  have  done  tins  tor  the  whole, 
in  the  fame  manner  as  he  did  it  for  part  oi  the  angels,  had  it  been 
according  to  his  own  wifdom  and  love,  or  bell  lor  the  univerie. 

In  this  event,  refpecling  the  angels,  three  things  arc  plain  and 
undeniable.  One  is  the  lull  provifion  made  for  their  eternal  hap- 
pinefs,  and  for  the  whole  oi  them  without  exception,  Another 
thing  is,  God  could  have  applied  this  full  provifion  by  the  ejfed- 
ual  working  of  his  power,  and  confirmed  them  all  in  endlefs 
habpinefs,  had  he  chofen  to  do  it.  Therefore  God  did  not  choofe 
to  do  it,  other-wife  he  would  have  done  it ;  and  the  endlefs  hap- 
pinefs  of  the  whole  of  the  angels,  inflead  of  part  of  them,  would 
have  been  completed.  A  third  thing  is  the  fin  of  the  angels  thai 
fell,  or  kept  not  their  firjt  ejlaU.  Thefe  things  are  undeniably 
evident  to  every  one  that,  holds  to  the  bible,  or  believes  in  the 
fall  of  angels.  No  one  pretends  to  queftion  the  ample  provifion 
made  for  them.  None  can  queiiion  or  deny  the  abfolute  power 
and  controul  of  God  on  their  .hearts  ;  and  that  God  couid  have 
caufed  all  the  angels  to  e^ntinufc  faithful  and  obedient  to  him,  as 
eafily  as  h  y  part  oi  them.     Neither  can  any  one  queftion 

the  fin  of  ..  ichas  rebelled agaihft  God.     The  linor  blame- 

able  caufc  in  their  rebellion  lies  wholly  on  the  rebels  themfelvcs - 
God's  throne  is  forever  guiltlefs.     This  none  can  deny. 

This  applies  directly  to  the  crueflion  before  us.  Here  is  full 
pro  v  ill  on  i  all,  and  appropriated  only  to  part.     Rich  pro- 

vifion made  f  hole,  and  but  pari  benentteefby  it.     Atthe 

fame  time,  the  tl  power  of  God  decides  the  cafe  of  both 

clafles.  The  fovcreign  will  ot  God  decides  the  cafe  both  of  the  elect 
and  reprobate  an  jels.     Such  as  Godcaufes  to  remain  in  holinefs 
«n&  happfneXs,  do  thus  remain.     Such  as  God  does  not  caufe  to 
in  in  holinefs,  do   not  thus  remain;   bat  fait  into  (in  and 
v.     In  the  midir.  of  this  full  provifion,  the  fovcreign  plear- 
>es  therefore  determine   the   Jot   of  the   holy   and 
happy,  fo  i  -     ■  •         de.     At   the  fame  time  aifo 

the  rebel  angels  are  perfectly  tree  in  their  rebellion,  and  ot 
courfe  the  blame  reus  entirely  on  the  rebels  themfelves.  Now, 
if  God  can  order  things  thus  for  angels,  then  why  not  in  the 
fame  manner  for  men  ?  Certainly  God  is  under  no  obligation  to 
recover  (infill  men,  the  whole  of  them,  to  a  date  of  holinefs  and 
>i"nefs,  any  more  than  he  tfas-to  continue  all  the  angels  in 

liolineis 


C'nivcrfaUJm  confounds  and  dejiroys  itfilfi  269 

nolinefs  and  happincfs.  And  if  God  can  leave  part  of"  t he  angels 
to  evcrlafting  mifcry,  when  he  has  prepared  even*  mean  for  their 
eternal  happinefs,  then  why  mall  he  not  leave  part  of  mankind  to 
the  lame  mifery,  when  all  things  are  ready  in  the  gofpel  tor 
their  eternal  happinefs  ?  Hence  the  objection,  that  God  a&s  in- 
continently to  make  full  provifion  for  the  falvation  of  all  men, 
by  the  atonement,  when  at  the  lame  time,  he  applies  it  only  to 
the  Salvation  of  part  of  mankind  ;  this  obje&ion  goes  directly  to 
impeach  or  blame  the  conduct  ot  God  towards  the  angels.  Like- 
wife,  to  charge  God  with  injuitioe  and  partiality,  provided  he 
eUcls  fame  and  reprobates  others  of  mankind,  is  the  fame  as  to 
charj  e,  God  with  injuilice  and  partiality,  becaufe  he  eleils  part 
and  reprobates  part  of  the  angels.  But  we  will  fee  the  follow- 
ing objections. 

Objection  1.  Although  God  is  under  no  obligation  to  men, 
for  any  merit  in  them,  yet,  in  confequenee  of  the  atonement,  he 
has  bound  htmfelf  to  apply  its  iulnelsto  all  men,  in  fuch  maimer 
as  to  fave  all  men.  Chriil  has  died  for  all  men,  and  his  death  or 
atonement  has  laid  God  under  obligation  to  fave  ail  men.  Where, 
as  he  was  under  no  obligation  to  kesp  angels  from  apoftafy. 

Anfwer.  Ii  God  has  bound  hirnfelf.in  ceniequence  ottheatcne- 
ment,  to  fave  all  men,  he  has  done  this  for  fomeieafon.  If  God 
has  bound  himfelf  by  the  death  of  Chriil,  to  fave  all  men  from 
thecurfe  of  the  law,  and  make  them  forever  happy,  there  mud 
be  a  ground  or  reafon  tor  this  part  ot  his  conduct.  And  the  rea- 
fon  can  be  no  other  than  this,  thai  the  death  of  Chrift  has  ren- 
dered the  execution  ot  the  curie  01  the  law  of  no  ufe,  even  on  a- 
ny  part  of  mankind.  It  is  certain  God  will  noegive  up  hisjuffc- 
ice.  Divine  juitice  mud  be  maintained  either  by  the  death  or. 
Ciiri.fi:,  or  by  the  eternal  damnation  of  tinners.  And  if  juitice  is 
i'o  maintained  and  vindicated  by  the  death  of  Chriil,  as  that  the 
eternal  damnation  ot  tinners  could  do  nothing  towards  maintain- 
ing of  it,  then  all  men  will  be  faved,  otherwife  they  will  net. 
But  why  mould  God  threaten  that  which  can  be  of  no  ufe  ? 
Why  mould  the  gofpel  abound  with  ufelefs  threatening*,  to  the 
ungodly  ?  Why  a  threatening  of  cvcrlafting  punifhment,  when  all 
men  are   completely   delivered  from  fuch  punifhment  ?   Why  a 

threatening,  to  avenge  his  ju  ft  ice,  after  his  juitice  is  fatisfied  ? 

Allowing  the  tbreatemngs  of  the  law  to  be  juft,  then  it  lsjufl  for 
God  to  execute  them  :  Then  are  they  of  ufe  to  vindicate  divine 
juitice,  in  the  eternal  damnation  of  impenitent  tinners  :  Then 
the  atonement  has  not  laid  God  under  obligation  to  fave  all  men 
from  the  curie  of  the  law. 


%-jo         Univtrfalifyn  confounds  and  dejlroys  itjlstf. 

From  what  we  have  tetn  in  the  laft  letter  it  is  evident,  note 
withstanding  full  atonement,  that  God  is  under  no  more  ob-« 
l?gation  to  fecure  the  happinefs  or  all  men^  than  he  was  to  fecure 
all  the  angels.  .  To  charge  God,  therefore,  with  partiality,  be- 
caufe he  elects  one  man  to  life  eternal,  and  leaves  another  to  per- 
ilh  forever  ;  to  charge  God  with  inconfiftency,  becaufe  hemak.es 
complete  proviftofl  in  the  gofpel  for  all,  and  converts  this  to  the 
final  benefit  of  a  part  only  ;  fuch  cavils  and  objection*  go  direct- 
ly to  imprafch  and  blame  divine  conduct  in  the' event  of  angels. 

. Let   men  but  fee  the  deceit,  pride,  and  obftinacy  of  their 

hearts,  and  thev  can  have  no  hope  but  in  the  elccling  grace  of 
G'jd  :  they  can  have  no  hope  but  in  that  ejfeclual  working  of  di- 
vine power,  which  fi  liners  fo  defpifed.  Inileadof  calling  God's 
way  unequal,  we  may  wall  join  with  the  prophet,  andfav,  '  It 
•  is  of  the  Lord's  mercies  that  we  are  not  cenfumcd.'f?  From 
Lis  own  bouhdfclsioVe,  has  God  opened  a  door  of  mere  v  for  ru- 
ined men,  while. he  paiTes  by  rebel  angels,  But  if  we  live  :\ad 
die  oefpifing  infinite  pity  and  love,  fttH  casing  God  an  hard  maf-, 
ter,  out  of  our  own  rhotith  mail  wc  be  judged  at  the   lad   day. 

How  doe::   Gr,d  injure  fucli  as  he  rive*  up  to  a  reprobate 

mind,  when  tbefe  reprobates  have  their  choice,  and  will  not.  he 
drawn  unfo  Chrift  ?  Is  not  God's  way  equal,  when  he  consigns 
no  more  of  mankind  to  the  flames  of  hell,  than  is  for  the  public 
^ood  ?  Is  not  GodJs  wav  perfect,  when  his  grace  is  fuificient  to 
make  as  many  holy  and  happy  as  is  for  the  brgheft  happinefs  of 
the  univerfe  ? 

It  is  granted  that  the  Father  gave  a  certain  number  of  our  race 
t©  the  Son,  3's  a  reward  for  his  obedience,  fulTe  rings  and  death  ; 
and  all  that  the  Father  gave  the  Son  (hall  come  unto  him.  And 
tins  certain  number  was  elected  or  chofen  out  of  the  world,  be- 
fore the.  world  was.  Where  fcripture  treats  of  this  matter,  there 
i»  olainly  taught,  in  the  fame  connexion,  the  doctrine  of  eleclioii 
and  reprobation  ;  as  well  the  fin  of  the  reprobate  or  of  the 
world,  who  hate  both  the  Father  and  the  Son.  But,  though  the 
cafe  both  of  the  redeemed  and  the  damned  was  known  and  deter- 
:d  in  the  divine  mind  from  eternity,  yet  this  makes  no  differ- 
ence as  to  the  ufe  of  means,  motives,  and  other  things  refpecting 
each  party.  It  is  no  lefs  grace  tothe  redeemed,  becaufe  this  grace 
was  prepared  and  determined  before  the  world  was.  Jufticeis 
not  leflcned  nor  altered  to  the  damned,  becaufe  this  juftice  was 
determined  from  eternity.  And  becaufe  God  determined  from 
e'ermtyto  leave  Pharaoh  and  all  the  reprobate  to  their  own  lulls, 
or  becaufe  he  determined  to  harden  their  hearts,  that  they  might 

feal 

*  Lam.  2-   2%- 


Univcrfalifm  confounds  and  deflroys  itfclf.  2jt 

leal  their  own  de ftruction  ;  yet  this  predetermination  of  God  al- 
ters not  their  freedom  nor  their  (in.  Pharaoh  and  a!l  the  wicked 
are  perfectly  free,  they  aft  with  their  whole  minds  in  hardening 
their  own  hearts.  And  it  is  not  pofhble  they  mould  ever  blame; 
any  being  but  themfelves,  for  their  hardening  their  hearts,  nor 
for  their  endlefs  mifcry  in  hell.  Bsfides,  this  very  thing  is  illufi 
trated  by  the  cafe  of  angels.  God  undoubtedly  determined  be- 
fore he  made  the  angels,  which  of  them  he  would  pi  eferve  in  ho- 
linefs  and  happinefs,  and  which  he  would  give  up  to  fin  andmif- 
ery.  But  this  determination  of  God,  we  are  allured,  docs  not 
leffen  the  fin  and  ill  defert  of  devils.  Neither  does  it  leffen  the 
virtue  ar.dpraifeworthinefs  of  good  angels.  How  then  do  the 
fixed  decrees  or  God  leffen  the  fin  of  Pharaoh  and  all  the  repro- 
bate ?  Or  how  do  they  leflen  the  virtue  and  praifewoi thine fs  of 
fuch  as  repent,  and  love  our  Lord  jefus  Chrift  ? 

Again,  as  the  widely  different  lots  determined  for  angels  ;  one 
for  holinefs,  another  for  fin  ;  one  for  heaven,  another  for  hell  ; 
as  thefewere  fecrets  in  the  divine  mind,  not  known  among  the 
angels,  till  the  rebels  determined  for  themfelves,  by  their  own 
fin  ;  fo  it  was  confiftent  to  ufe  means  with  all  of  them,  without 
exception.  In  this  cafe,  means,  motives,  warnings,  and  en- 
couragements were  fuited  to  have  their  tendency  and  weight, 
with  one  as  well  as  another.  So  it  is  wholly  unknown  to  us, 
who  among  men  will  be  found,  at  the  laft  great  day,  either  on 
the  tight  hand  or  the  left  ;  till  each  one  has  determined  this 
for  tyro  fell,  by  his  deeds  done  in  the  body.  It  is  therefore  con- 
fident tQ  ufe  means  with  one  man  as  well  as  another.  Indeed  k 
is  impofiibie  to  make  a  diftin&ion  while  the  appointed  lot  of 
each  one,  for  eternity,  remains  a  fecret  with  God.  Not  only  fo, 
the  confulency  of  ufing  means  with  men,  rational  beings,  free 
agents,  accountable  to  God,  capable  of  honouring  God,  capable 
of  dishonouring -God,  capable  of  enjoying  God's  love,  or  feel- 
ing the  weight  of  his  wrath,  forever;  the  confiflency  of  ufing 
means  with  fuch  appears  felf-evident ;  and  whether  they  will 
hear,  or  whether  they  will  fer  bear.  And  to  deny  this  is  the 
fame  as  to  charge  God  with  tolly,  for  ufing  means  in  heaven  be- 
fore the  angels  finned. 

:  Objection  a.  Men  were  afterwards  created,  redeemed  andre- 
ftored,  fome  of  them  at  leall,  to  enjoy  and  poiTefs  what  angels 
)oft.  Whereas  no  other  beings,  that  we  know  of,  will  ever  b~ 
reflored  to  the  place  of  fuch  men  as  are  finally  loft.  Provided, 
that  is,  part  of  mankind  mould  be  finally  loft.  And  as  the  atone- 
ment has  made  all  things  ready  for  all  men,  fo  part  of  this  provi- 

fion, 


272  UfiiverfaHj/h  confound^  find  deftroys  fyfelfi. 

fion,  in  this  cafe,  will  not  only  be  loft,  to  fome  men,  but  lofi  tq 
all  other  rational  creatures.  Which  does  not  agree  with  the  mofi 
perfect  confiftency  of  divine  conduct. 

Anfwer.  Though  fome  men  are  reilored  to  the  fame  heavcti 
as  angels  lofi,  yet  they  are  not  reftored  by  the  fame  means  as  an- 
gels loft.  The  means  or  provifion  for  the  fecurity  of  angels,  is 
that  for  which  we  now  contend.  Law  and  ftrifct  jultiee  were 
their  fecurity.  with  the  various  means,  motives,  and  ble  flings 
harmonizing  with  this  conftitUfcion.  But  a  different  constitution7, 
a  conttitution  of  grace,  with  correfponding  means, 'wa?>  introduc- 
ed for  the  redemption  oi  men.  Tins  provifion  for  the  fecurity 
of  angels,  this  complete  provifion,  from  which  many  of  them 
fell,  was  not  therefore  appropriated  to  the  good  and  happinefs  of 
men,  ncr  other  rational  beings  of  whom  we  have  any  account, 
It  certainly  was  not  for  the  happineis  of  fuch  ahg«l&as'/g//7/jg.iff 
own  habitation,  and  for  whom  it  was  firft  prepared.  To 
it  was  entirely  loit.  This  cannot  he  denied.  And  this  is  fuffi- 
cierit  for  the  prefent  argument.  F6r  then,- with 'the  fame  pro- 
priety of  divine  conduct,  may  the  means  of  grace  be  lolttofomQ 
men,  and  fome  men  eternally  perifh  notwithitanding  full  atone, 
ment. 

Furthermore,  this  objection  -virtually  allows  that  God  left  part 
of  the  angels  to  fall  into  fin  and  mifery,  to  make  way  for,,  and  to 
advance  the  happinefs  of  fome  men.     And  this  muft  be  allowed, 
unlefs  wedif  allow  the  bojy  fcripturcs.     This  is  the  lame,  however, 
as  allowing  that  God  may  doom  foiue  of  hir  rational  creatures  to 
mifery,  to  advance  the  happinefs  of  others.     Or  that  the  mifery 
of  hell  is  of  ufe  to  complete  the  happinefs  of  heaven,  and  is  nc- 
ceffary  to  this  end.     But  this  entirely  takes  away  the  mofi  efien- 
tial  argument  in  the  univerfal  f'cheme.     Which  is,  that  the  fole 
end  of  punifliment  in  hell  is  to  lead  the   damned  to  repentance. 
Allowing,  therefore,  that  the  mifery  of  hell  is  of  ufe,  andnecef- 
fary  to  this  end,  to  complete  the  happinefs  of  heaven,   then  the 
ry  of  hell  is  necefFary  to  vindicate  divine  juftice.      For  this 
is  one  principle  thing  which  gives  joy  in  he;  ven;         fere-riot  di- 
vine juftice  vindicated  and  glorified,  in  the  heft  manner,  before 
the  hods  of  heaven,  their  happinefs  could  not  be  complete,  or 
could  not  arife  to  the  higheft  degree.     Then  the  torments  of  the 
damned  are  ncceiTaiy  fortius  purpofe  :   Then  the  torments  of  the 
ined  are  necefiary  for  fome  other  purpofe,  afide  from  leading 
the  damned  to   repentance  :    Then  the  fole  purpofe  of  the  tor-' 
rn cuts  of  the  damned,  urged  By  univerfalfts,  mult  be  given  up  : 
Then  univcifaliils  cannot  prove  that  the  damnedever  will  repent  ; 

and 


tfnivcrfdlijm  e$njounds  and  dejlroys  itfelf,         873 

and  of  courfe  they  cannot  prove  that  the  damned  will  ever  be 
delivered  from  hell. 

Objection  3.  The  univerfalifts  will  now  afk,  How  does  all 
this  apply  to  the  cafe  before  us  ?  God  was  at  little  or  no  expenfe 
in  providing  for  angels,  compared  to  what  he  has  been  at,  in  giv- 
ing Chrift  to  die  for  us.  If  Chrift  died  for  all,  fhcd  his  blood  for 
all,  and  all  are  not  faved,  but  fome  eternally  damned,  then  is 
Chrift  dead  in  vain  as  to  fuch.  And  his  blood,  even  the  blood 
of  God-man,  is  fo  far  loft,  or  poured  out  as  a  thing  of  no  value. 

Anfwer.  The  queftion,  in  reply  to  this, is  whether  any  of  this 
lofs  is  fuftained  on  the  part  of  God  ?  If  God  glorifies  his  juftice 
in  the  final  perdition  of  impenitent  finners,  efpeciaily  fuch  as 
difobey  the  gofpel,  we  can  perceive  no  lofs  on  his  part.  And  if 
this  gives  public  evidence  of  God's  infinite  holinefs,  or  of  his 
infinite  hatred  to  fin,  then  it  is  of  public  benefit,  inftead  of 
public  lofs.  And  if  this  moft  awful  difplay  of  divine  juftice, 
in  hell,  does  glorify  juftice  to  the  higheft  degree,  then  is  the 
higheft  good  of  the  public  promoted  by  it,  inftead  of  any  lofs  to 
the  public.  It  is  a  lofs  to  individuals, and  Chrift  is  dead  in  vain 
to  fome  men.  Of  this  there  is  no  queftion. — We  will  fee  more 
of  this  prefently. 

We  cannot  help  remarking,  in  this  place,  how  the  Koly  Ghoft 
has  warned  us  from  the  example  of  angels.  The  angels  were 
created  a  noble,  excellent  order  of  beings.  Were  raifed  to  that 
exalted,  dignified,  and  glorious  Mate,  around  the  throne  of  God  : 
having  every  poflible  motive  to  engage  their  love  and  perfeel  o- 
bedience  to  their  great  Creator ;  fo  to  abide  in  their  ftate  of  con- 
summate blifs  and  glory  forever.  Notwithftanding  all  this, 
which  their  bountiful  Creator  had  done  for  them,  many  of  them 
rofe  in  rebellion  againft  him.  And  *  God  fpared  not  the  angels 
4  that  finned,  but  caft  them  downto  hell.' 'Theangels  which 

*  kept  not  their  firft  eftate,  but  left  their  own  habitation,  he  hath 

*  reierved  in   everlafting  chains  under  darknefs,  unto  the  judg- 

*  ment  cf  the  great  day.'*  In  connection  with  this  laft  paftagc, 
we  have  thefe  words  :   *  The  Lord  having  faved  the  people   out 

*  of  the  land  of  Egypt,  afterwards  deftroyed  them  that  believed 
1  not.'  This  falvation  of  Ifrael  from  Egypt,  and  in  the  Red  Sea, 
was  a  fure  pledge  of  the  all-fufriciency  of  the  Meftiah,  and  his 
fulnefsof  grace  lor  our  eternal  falvation.  Which  fullnefs  of 
grace,  vouchfai'd  to  Ifrael,  is  here  likened  to  the  bleiTed  ftate  of 
the  angels  above. — ■  How  dreadful  is    this  place !  This  is  none 

*  other  than  the  houfe  of  God,  and  this  is  the  gate  of  heaven. *f 
"Therefore,  from  the  midft  of  this  grace,  from  the  midft  of  falva- 

L  L  tion 

*   •.  T*.    ?..   4.  and  TiicU  6.  t   Gea.   s3     17. 


j 74         Univtrfalifm  confounds  and  dejiroys  it/elf: 

tion  itfelt',*  fome  men  may  fall  ;  yea,  fuch  as  believe  not  muft 
tall,  as  the  angels  fell  from  heaven  and  were  call  down  to  hell. — 
What  folly,  what  prefumption,  O  what  madnefs,  to  trifle  with 
the  grace  of  God  ! But, 

II.  This  full  provifion  by  the  atonement  has  hitherto,  in  a 
great  mcafure,  been  loft  to  Mankind,  certainly  while  they  live  in 
this  world.  It  is  a  fa£t  that  the  body  of  mankind  have  not  im- 
proved it,  nor  enjoyed  the  happy  fruits  of  it,  while  in  the  prefent 
life.  Notwithftanding  all  Chnft  has  done  to  deliver  the  world 
from  fin  and  forrow,the  world  is  not  delivered.  Chrifl  has  come, 
the  Saviour  of  the  world,  but  the  world  is  not  faved  from  fin 
and  mifery.  None  can  deny,  but  that  the  atonement  removes 
every  obftacle  out  of  the  way,  fo  as  all  men,  in  this  life,  are  free 
to  become  holy  and  happy.  Nothing  ftandsin  the  way,  except- 
ing the  enmity  of  the  carnal  heart,  which  prevents  the  whole 
world  becoming  the  paradife  of  God.  And  God  has  abfolutc 
power  over  the  hearts  of  men.  He  is  able  to  remove  this  enmi- 
ty. He  is  able  to  make  all  men,  every  where,  holy  and  hap- 
py. By  the  exceeding  greatnefs  of  his  power,  God  is  able  to 
make  the  whole  world,  throughout  all  ages,  like  the  new  Jeru- 
Jalem,  coming  down  from  above.  The  atonement  has  made  pro- 
vifion for  this,  and  God  could  do  it,  provided  it  were  beft.  For 
wife  reafons  God  has  not  done  it.  The  hiftory  of  every  paft  ags 
is  a  hiftory  of  fin  and  mifery.  Heathen  poets  conftantly  tell  us  of  the 
iron  age,  and  of  the  perpetual  reign  of  all  forts  of  evil.  And  if 
we  look  into  the  facred  volume,  with  few  exceptions,  we  find 
one  continued  race  of  thieves,  drunkards,  revilers,  adulterers, 
whoremongers,  idolaters,  liars,  robbers,  and  murderers.  The  fa- 
cred pages  alfo  inform  us,  how  God  from  time  to  time  has,  in 
righteous  indignation  againft  thefe  crimes,  vifited  the  world  with 
fore  judgments.  This  view  of  the  fubje£t  leads  to  the  follow 
ing things  : 

l.  The  free  agency  and  ill  defert  of  the  wicked  world.  Men 
arc  perfectly  free,  this  is  plain  from  experience.  We  are  as 
confeious  of  our  freedom  as  we  are  of  our  own  exiftence.  There 
needs  no  argument  to  prove  this.  Neither  can  we  be  argued  out 
of  it,  any  fooner  than  we  can  be  made  to  believe  we  are  not  in 
bein£.  The  world  of  mankind,  going  on  in  fin,  blafpheming 
the  God  that  made  them,  and  hating  one  another,  they  are  per- 
fectly free,  cither  to  turn  from  fin,  or  to  continue  in  fin.  This 
is  evident  at  firft  thought.  The  ill  defert  of  the  wicked  world 
is  alfo  evident  at  firft  view.  The  drunkard,  thief,  liar,  reviler, 
&c.  they  are  ill  deferving  ;  they  defcrve  the  curfe  of  God's  ho- 

Jy 

*  The  gofpel  is  called  the  gtfpd  oj 'JakitiiTt,  bringing  and  •fTcriug  lalvaUeRt* every 
cieature. 


Vnivtrfalifm  ctnfounds  and  dtfiroys  itfelf.  275 

}y  law.  There  needs  no  further  proof  of  this,  than  to  ftate  their 
crimes  againft  them.  There  needs  no  proof  of  the  ill  defert  of 
the  thief  or  liar,  only  to  prove  he  is  a  thief  or  liar.  In  like 
manner,  other  crimes  men  are  guilty  of,  the  evidence  of  their 
ill  defert  goes  with  their  crimes,  Efpecially  the  fin  of  defpifing 
offered  falvation  carries  evidence  with  it  of  its  own  guilt,  or  def- 
ert of  evil.  Thus  God  calls,  but  the  (inner  refufes.  Chrift  in- 
vites, but  the  finner  will  not  come  unto  him,  for  life  eternal. 
The  iinner's  crime  in  this  cafe  need  only  be  ftated,  to  prove  that 
he  deferves  a  moil  aggravated  punifhment  in  hell.  And  to  prove 
an  heathen  deferves  judgment  without  mercy,  we  need  only  to 
prove  that  this  heathen  is  implacable,  and  unmerciful, 

2.  The  hand  and  counfel  of  God  relative  to  the  ftate  and 
conduct  of  the  wicked  world.     This  alfo  is  clearly  evident. 

Of  the  heathen  world,  as  fcripture  informs  us,  *  God  fuffered 

*  them  all  to  walk  in  their  own  ways.'* — *  God  gave  them  up  to 

*  uncleannefs  through  the  lufts  of  their  own  hearts — God  gave 

*  them  up  unto  vileaffeclions — God  gave  them  over  to  a  reprobate 
mind.'t  This  is  laid  concerning  the  heathen  for  the  fpace  of  two 
thoufand  years, or  from  the  days  of  Mofes  till  the  coming  of  Chrift, 
and  equallyapplies  to  everyage  of  heathenifm.  But  here  is  the  hand 
and  counfel  of  God,  which  determines  their  character  and  conduct. 
It  is  God  whogives  them  over  to  areprobate  mind  :  It  is  God  who 
gives  them  up  to  vile  affections.  This  is  further  confirmed  by  par- 
ticular initances  of  divine  conduct  concerning  the  heathen.  Of 
Pharaoh  God  faid, 'I  will  harden  his  heart,  that  he  fhall  not  let  the 
4  people  go.'  Of  the  Egyptians  God  faid,  *  And  I,  behold,  I  will 

*  harden  the  hearts  of  the   Egyptians,  and  they  fhall   follow 

*  them  :'J  that  is,  they  Jhalljollow  Ifrael  into  the  Red  Sea,  that 
there  they  might  be  deftroyed.  Of  the  Canaanites  it  is  faid, '  It 
4  was  of  the  Lord  to  harden  their  hearts,  that  they  fhould  come 
'  againfl  Ifrael  in  battle,  that  he  might  deftroy  them  utterly. '§ 
Whenever  men  go  out  to  battle  againft  each  other,  it  is  the  Lord 
that  ftirreth  them  up,  and  hardeneth  their  hearts  againft  each 
other,  as  far  as  they  are  hardened.     *  The  battle  is  the  Lord's  : 

*  and  the  Lord  muftcreth  thehoft  of  the  battle.'||  Thefe  exam- 
ples, of  Pharaoh,  the  Egyptians  and  Canaanites,  apply  to  all  like 
cafes  among  men.  It  is  clear  from  thefe  examples,  that  it  is  God 
who  hardens  the  heart3  of  all  men,  whenever  their  hearts  are 
hardened.  Again,  of  antichrijl  and  his  apoftates  with  him,  it  is 
faid,  «  God  fhall  fend  them  ftrong  delufion,  that  they  fhould  be- 

*  lieve  a  lie  :  That  they  all  might  be  damned  who  believed  not 
"  the  truth,  but  had  pleafure  in  unrighteoufnefs.'!!  Of  the  Jews 

becaufe 
*  Aftj  14.  ao.     i  Rom.  1.  S4,  26,  28.     +  Exod.  4.  21. 
)  Jofh.  11.  20.     I)  1  Sam.  i~.  47.  and  liui.  13.  4.     5  2  Thefl*.  •>.  11,  12 


jyb  Unvozrjcdijm  conjounds  and  dcflroys  itfclj. 

becaufe  they  openly  rejected  the  preaching  of  Chrift  and  the  a~ 
pottles,  it  is  faid,  *  Go,  and  tell  this  people,  Hear  ye  indeed,  bu£ 
"  underitand  not ;  and  fee  ye  indeed,  but  perceive  not.  Make 
'  the  heart  of  this  people  fat,  and  make  their  ears  heavy,  and  fhut 
'  their  eyes  ;  left  they  fee  with  their  eyes,  and  hear  with  their 
'  ears,  and  underhand  with  their  heart,  and  convert,  and  be  heal- 

*  ed.'*  Thefe  cafes  are  not  peculiar  to  antichriit  and  the  anof- 
tate  Jews.  Whenever  men  ate  given  up  to  itrong  delufion,  to 
believe  a  lie,  that  they  might  be  damned  ;  it  is  God  who  fends 
them  this  delufion.  And  in  all  cafes  under  the  gofpel,  when. 
m^n  fee,  but  perceive  not  ;  when  they  hear,  but  underhand  not ; 
and  when  their  heart  is  waxed  grois,  it  is  the  Lord  who  has 
done  this  for  them,  in  like  manner  as  he  did  tor  the  Je\\T3.  Men 
are  alfo  active  in  (hutting  their  own  eyes  and  hardening  their 
own  hearts.  Nothing  can  be  plainer  than  our  entire  freedom. 
Thefe  things  come  to  pafs  by  the  governing  power  of  God,  yet 
the  fin  belongs  wholly  to  men,  and  is  wholly  their  free  a6t.  The 
Jews  clofed  their  eyes  for  themfelves,  and  Pharaoh  hardened  his 
own  heart. 

But  here  we  behold  a  world  of  fin.  Far  the  greatell  part  is 
funk  in  pagan  darknefs  ;  given  over  to  a  reprobate  mind.  Far 
the  greateft  part  of  the  chriftian  world,  fo  called,  is  antichrilliari, 
given  up  to  ftrong  delufion,  to  believe  a  lie.  Where  the  gofpel 
is,  in  its  purity,  vafily  the  greater!  part  is  left  to  blindnefs  ot  heart. 
The  great  mafs  of  mankind,  for  fo  many  pa  It  ages,  is  therefore 
given  up  to  fin.     And  this  world  of  fin  is  a  world  of  forrow — 

*  There  was  written  therein  lamentations,  and  mourning,  and 
'  woe.'t  All  this  is  not,  however,  by  mere  chance.  The  over- 
ruling hand  of  God  is  vifible,  in  bringing  of  it  to  pafs.  Hence, 
it  is  the  will  and  determination  of  God,  that  the  death  &[  Chrift 
fiiould  not,  as  yet,  profit  a  ruined  world,  or  make  the  body  ot 
mankind  happy  :  certainly  not  while  they  continue  in  this  life. 
As  to  the  happinefs  of  men,  while  in  this  life,  the  death  of  Chrifl 
has  been  ahnolt  wholly  in  vain.  And  God  has  decreed  it  mould 
be  fo. 

3.  The  good  ends  God  has  to  anfwer  by  the  fin  and  mifery 

h  arc  in  the  world.     And  God  has  given  us  to  underfland 

'he  reafon,  why  he  fullers  fin  and  mifery  to  go  on  in  this  manner. 

Rom.  ix.  17.  A  For  the  fcripture  faith  unio  Pharaoh,  Even  for 

4  this  fame  purpofe  have  I  raifed  thee  up,  that  I  might  (how  my 

*  power  in  thee,  and  that  my  name  might  be  declared  throughout 

*  all  the  earth.'  The  apoftle  cite3  this  as  a  general  reafon,  or  to 
fhow  why  God  fuflers  fin  and  mifery  in  general,  at  all  times  and 

places, 

*   Tfai.  6.  0),  10.  and  fee  Mark  a.  12.     i  Xz-ck.  a.  10. 


Crdverjalifin  confounds  and  dejiroys  itfelf.  177 

places  to  go  on  among  men.  Now  God  declares  his  name  by 
difplaying  his  power,  his  holinefs  and  juflice,  in  the  punifhment 
of  Pharaoh.  In  contrail  with  this,  he  difplays  his  mercy  to  If- 
rael.  This  cafe  ot  Pharaoh,  ufed  by  the  apoftle  in  this  general 
fenfe,  does  therefore  fhow  how  God  declares  his  holinefs  and 
juitice,  by  all  the  evils  h«  fends  on  his  enemies,  and  by  all  the 
evils  there  are  in  the  world.  The  fame  idea  is  kept  in  view 
throughout  the  fcriptures.  All  the  evils  and  judgments  fent  on 
a  wicked  world,  are  to  convince  the  world  that  God  is  righteous, 
God  is  holy  ;  a  fin- hating  and  fin-avenging  God.  And  why  he 
fuffers  fin  to  go  on  among  men,  is,  oftentimes,  that  they  might 
fill  up  the  meafure  of  their  iniquity,  and  fit  themfelves  for  the 
appointed  judgment  ;  which  is  to  be  inflicted  upon  them  in  this 
world. 

Thus,  from  a  ftriking  facl,  conflantly  before  our  eyes,  we  fee 
how  the  fruits  of  the  atonement  are  loft,  and  Chrift  dead  in  vain, 
relative  to  the  multitude  of  mankind  ;  verily  while  they  are  in 
this  life.  We  alfo  fee  the  will  and  counfel  of  God  herein,  and 
the  good  ends  God  anfwers  by  this  event.  This  anfwers  the 
queftion,  Why  mould  provifion  be  made  for  the  whole,  and  only 
part  benefited  by  this  provifion  ?  Why  is  the  death  of  Chrift 
fufficient  to  fave  all  men,  when  but  part  are  to  be  faved  ?  How 
is  divine  conduct  herein  confiftent  ? — Every  thing  God  does  is 
confiftent,  whether  in  heaven,  earth,  or  hell.  One  thing  lie  does 
on  earth,  is  to  make  all  things  ready  in  the  gofpel ;  which 
would  be  fufficient  to  make  the  whole  world  happy,  like  the 
joyous  guefts  at  the  wedding  of  a  king's  fon.  Marry,  however, 
are  called,  but  few  chofen.  The  world  is  left  in  fin  and  mifery, 
notwithitanding  the  rich  provifion  Chrift  has  made.  At  the  fame 
time,  God  has  ordained  it  fhould  be  fo,  to  anfwer  the  purpofes 
of  wifdom. 

But  if  God  declares  his  great  name,  if  he  glorifies  his  juflice, 
here  in  time,  notwithftanding  full  atonement  ;  what  reafon  can 
be  given  why  he  fhould  not  glorify  his  juflice  to  eternity  ? — 

*  The  prefent  fufferings  of  mankind  are  an  unanfwerable  proof 

*  that,  however  perfect  the  atonement  be,  in  the  divine  view,  all 
'  the  valuable  ends  of  puniihment  are  not  a6tually  anfwered  by 

*  it.  For  if  it  would  be  inconfiftent  with  full  atonement,  for 
4  God  to  bring  evils  on  men,  in  the  future  world  ;  it  would  be 

*  equally  inconfiflent,  for  him  to  bring  evils  on  them,  in  the 
'  prefent.     If  on  account  ot  the  atonement,  juflice  demands  an 

*  exemption  from  all  punifhment  in  the  next  world  ;  it  equally 
'  demands  it  in  this,     It  is  therefore  evident,  from  fa 61,  whater- 

4  cr 


27S  Univerfalijm  confounds  and  dejiroys  itftlj '. 

f  er  difplays  of  divine  righteoufnefs  and  anger  were  made  in  tke 
«  fuffenngs  oi  Chrift  ;  that  all  the  purpofes  of  divine  benevo- 

*  lence  cannot  be  anfwered  without  a  elifplay  of  the  fame  glori- 

*  ous  attributes  in  a  variety  of  evils  brought  upon  men.     And 

*  if  it  may  fubferve  the  purpofes  of  divine  benevolence  to  bring 

*  evils  on  men  in  this  world  ;  we  can  by  no  means  be  certain 
■  that  it  will  not  fubferve  the  fame  glorious  purpofes,  to  inflift 

*  evils  upon  them  in  the  next.     If  temporary  evils  may  anfwer 

*  valuable  ends  in  the  government  of  God,  we  cannot  be  certain 

*  that  eternal  ones  may  not  alfo.     If  evils  are  neceffary  to  the 

*  fulleft  difplay  of  divine  glory,  we  have  no  fufficient  authority 

*  from  the  atonement  to  deny  that  they  always  will  be  neceffary. 

*  If  atonement  doth  not  prevent  their  pre feu t  necefllty  and  ufe; 

*  we  have  no  evidence  that  it  will  their  future.'* 

From  the  promifed  fatisfaclion  for  fin  by  the  Median,  it  ap- 
pears that  Adam  might  have  argued  the  prevention  of  all  (in  and 
inifery,  in  this  world,  as  well  as  tiniverfaltfts  do  the  final  falvation 
of  all  men,  in  the  next.  Facls  afterwards  proved  to  Adam  that 
fin  was  not  wholly  taken  away,  and  that  p'unifhmerit  would  it  ill 
be  oi  ufe,  however  complete  was  the  promifed  fatisfacfion  for 
fin.  And  God  foon  revealed  awful  curies  to  be  fent  on  the 
wicked,  in  the  prefent  world.  He  has  alfo  revealed  more  aw- 
ful curfcs,  even  eternal  curfes  to  be  executed  en  wicked  men, 
in  the  world  to  come. 

The  objeclor  will  now  fay,  Complete  difplays  of  divine  juf- 
tice  were  ma^e  by  the  fufferings  oi  Chrifl,  and  no  more  difplays 
need  be  made,  neither  are  they  ever  made  by  the  fufferings  oi 
men.  Confequently,  all  the  evils  brought  on  men,  in  this  world, 
are  tokens  of  God's  tender  mercy,  and  fuited  to  fit  the  fubject 
for  higher  degrees  of  happinefs,  in  the  next. 

This  objection  is  a  direct  contradiction  to  fcripture.  Pharaoh 
and  others  of  like  character  aie,  throughout,  filled  enemies  to 
God,  and  God  an  avenging  God  and  enemy  to  them.  Thus  in 
Mofes'  fong,  Exod.  xv.  6,  7.    '  Thy  right  hand,  O  Lord,  is 

*  become  glorious  in  power;  thy  right  hand,  O  Lord,  hath 

*  darned  in  pieces  the  enemy.    And  in  the  greatnefs  of  thine  ex- 

*  cellcncy  thou  halt  overthrown  them  that  rofe  up  againfl  thee  : 

*  thou  feutefl  forth  thy  wrath,  which  confumedthem  as  ftubble.' 
And  Pfal.  xxxvii.  20.  '  The  wicked  mall  perifh,  and  the  ene- 
4  ?mcs  of  the  Lord  mall  be  as  the  fat  of  lambs  :  they  fhall  con- 

*  fume  ;  into  fmoke  fhall  they  confume  away.'  And  thofe  words 
in  2  Pet.  ii.  12.  '  But  thefe,  as  natural  brute  beafls,  made  to  be 
1  taken  and  destroyed. '     From  which  it  is  plain  that  the  enemies 

of 
*  Dr.  Steph.  Weft's  Examination,  p.  i\2. 


Univerfalifm  ctnfounds  and  deftroys  i  if  elf,  syg 

hi  the  Lord  are  fometimes,  in  this  world,  made  a  facrifice  ;  a* 
*he  lamb  upon  the  altar,  which  confumes  away  into  fmoke. 
They  are  facrificed  for  the  good  of  God's  people.  Pfal.  lxxiv. 
14.   *  Thou  (God)  gavefi  him  (Pharaoh)  to  be  meat  to  the  peo^ 

*  pie  inhabiting  the  wildernefs.'  This  facrifice  docs  not,  in  the 
lealt  degree,  atone  for  the  fins  of  Ifrael,  or  prevent  their  being 
punifhed  for  their  own  fins.  But  it  illuilrates  divine  hatred  to 
un,  and  extols  divine  juftice.  This  gives  meat,  this  gives  folid 
comfort  to  the  friends  of  Gcd.  They  have  no  pleafure  in  the 
death  of  the  wicked  ;  but  they  rejoice  to  fee  divine,  infinite  hat- 
red displayed  againfl  fin.  For  this  purpofe  the  wicked  are  made 
a  facrifice,  and  are  given  to  be  meat  and  drink  to  the  righteous, 
as  well  as  the  body  and  blood  of  Chrifr,  This  is  a  truth  clearly 
revealed  throughout  the  bible.  As  in  Rev.  xviii.  20.  *  Rejoice 
4  over  her,  thou  heaven,  and  ye  holy  apoftles  and  prophets  ;   for 

*  God  hath  avenged  you  on  her,'  on  myftical  Babylon.  It  is 
one  main  fource  of  joy  to  the  righteous,  to  fee  the  name  of  God 
declared,  and  his  injured  juftice  avenged,  in  all  the  earth.  Thefe 
and  many  other  things  give  conclufive  evidence  that  divine  juf- 
tice is  glorified  by  tiie  f  ufferings  of  men,  in  this  world,  as  well 
as  by  the  fufferings  of  Chrilf.  Befides,  to  fuppofe  that  all  the 
evils  brought  on  men,  in  the  prefent  ffate,  are  nothing  but  tok- 
ens of  divine  mercy,  is  only  confounding  the  curje  with  the 
ilejfing,  as  we  have  feen  in  Part  II. 

The  other  part  of  the  objection  is,that  all  the  evils  which  come  on 
men,here,are  only  fuited  to  fit  the  fubje6i  for  higher  degrees  of  hap- 
pinefs  hereafter.  Which  contains  the  following  abfurdities, 
Firft,  as  it  makes  no  diftin&ion  between  the  friends  and  enemies 
of  God,  and  his  condu6l  towards  them,  fo  it  makes  the  blefling 
and  the  curfe  both  one.  Secondly,  as  it  denies  all  ufe  of  evils 
on  men,  whereby  to  vindicate  divine  juftice,  and  holds  them  to1 
be  only  fuited  to  fit  the  fubjeel  for  higher  degrees  of  happinefs, 
fo  it  holds  thefe  evils  to  be  neceffary  to  fit  the  fubjecf,  and  with- 
out which  the  fubjett  could  not  be  fitted,  for  higher  degrees  of 
happinefs.  But  if  evils  are  thus  neceffary,  in  this  world,  to  fit 
fome  men  for  higher  degrees  of  happinefs,  it  belongs  to  the  ob- 
jector to  fliow  why  evils  will  not  be  neceffary,  in  the  coming 
world,  to  fit  the  fame  men  for  higher  degrees  ol  happinefs.  And 
whether  the  happinefs  of  fuch  men  can  ever  be  increafed  with- 
out evils  inflicled  upon  them,  fo  thefe  evils  be  forever  neceffary 
io  increafe  their  happinefs.  Or,  it  belongs  to  the  obje&or  to 
ihow,  how  thefe  men  can  ever  arrive  to  higher  degrees  of  happi- 
nefs than  they  now  poffete.  Thirdly,  it  argues  that  the  power 
ot  the  holy  Spirit,  or  of  divine  grace,  ig  not  iufficient  to  fanclify 

the  ' 


-    -  Untverfalifm  ctnflunds  and  deft  rays  itf< 

the  hearts  of  fome  men,  in  this  world,  confident  with  their  i;b^ 
,~rty  ;  and  therefore  what  fcripture  calls  the  curfc  tuuft  be  taken 
into  the  account,  to  fit  them  for  heaven.  How  this  agrees  with 
■\nexhaujlible  grace,  and  that  grace  which  is  not  only  able,  but 
certainly  will  lave  all  men,  is  left  with  the  objector. 

III.  Divine  conduct  in  the  final  perdition  of  Ionic  men,  not- 
withstanding full  atonement,  is  illuftrated  and  made  to  appear 
confident,  by  what  God  did  towards  thofc  Ifraelites,  who  came 
with  Mofes  out  of  Egypt  and  perifhed  in  the  wildernefs.  For 
this  generation  that. came  with  Mofes  out  of  Egypt,  God  made 
every  preparation  on  his  part ;  or,  in  gofpel  language,  all  things 
were  made  ready  for  them,  to  go  in  and  pofTefs  the  land  of  Ca- 
naan. This  is  evident  from  the  whole  feries  of  the  event,  con- 
cerning them  whofe  carcafes  fell  in  the  wildernefs.  Efpecially 
this  is  evident  from  what  the  fpies  did  and  faid,  when  they  re- 
turned from  fearching  the  land.  This  we  find  in  Nujxib.  xiii. 
oo,  oio  and  xiv.  2,  3,  6 — 10.  '  And  Caleb  itilled  the  people  be- 
'  fore  Mofes,  and  faid,  Let  us  go  up  at  once,  and  poflefs  it ;   for 

*  we  are  well  able  to  overcome  it.     And  the  men  that  went  up 

*  with  him  faid,  We  be  not  able  to  go  up  againfl  the  people  ;  for 
4  they  are  ftronger  than  wc.  And  they  brought  up  an  evil  re- 
1  port  of  the  land  which  they  had  fearched. — And  all  the  children 
1  of  Ifrael  murmured  againfl;  Mofes  and  againfl  Aaron  ;  and  the 

*  whole  congregation  faid  unto  them,  Would  God  that  we  had 

*  died  in  the  land  of  Egypt  ?  cr  would  God  we  had  died  in  this 
'  wildernefs  !  And  wherefore  hath  the  Lord  brought  us  unto 

*  this  land,  to  fall  by  the  fword,  that  our  wives,  and  our  children 

*  fhould  be  a  prey  ?  Were  it  not  better  for  us  to  return  into  E- 
'  gyP1  - — "n<*  Jomiia  tbe  fon  of  Nun,  and  Caleb  the  fon  of  Je- 

*  phunneb,  which  were  of  them  that  fearched  the  land,  rent  their 

*  clothes  :  And  they  fpake  unto  all  the  company  of  the  children 

*  of  Ifrael,  faying,  The  land  which  we  palled  through,  to  fearch 

*  it,  is  an  exceeding  good  land.  If  the  Lord  delight  in  us,  then 
1  he  will   bring  us  into  this  land,  and  give  it  us  ;  a  land  which 

*  floweth  with  milk  and  honey.     Only  rebel  not  ye  againfl  the 

*  Lord,  neither  fear  ye  the  people  of  the  land  :  for  they  are  bread 
'  for  us  :  their  defence  is  departed  from  them,  and  the  Lord  is 
'  with  us  ;  fear  them  not.' — The  whole  congregation  of  Ifrael 
had  the  fame  opportunity,  and  the  fame  reafon  and  motives,  to 
hare  put  on  courage,  and  believed,  and  hoped,  and  trufled  in 
God  alone,  as  Caleb  and  Jofhua  had.  The  whole  body  of  Ifra* 
e !  therefore  had  the  beft  encouragement,  and  had  nothing  more 
to  do,  but  to  '  go  up  at  once'  and  poflefs  the  good  land.    Inftead 

of 


Vniverfalifm  confounds  and  defroys  it/elf. 


-«> 


sf  this,  '  All  the  congregation  bade  (lone  Jofhua  and  Caleb  with 

*  ftones.'  Who  can  thefe  rebels  blame,  at  the  judgment  day, 
but  themfelves  ? 

But  we  have  again  the  fame  things  brought  to  view,  and  in  the 
mod  (Inking  manner.  It  is  impoflible  to  difpute  the  freedom 
and  iJl-defert  of  thefe  rebels.  The  richprovifion  made  for  them, 
and  made  by  the  atoning  righteoufnefs  of  the  Mefliah,  is  alfo 
flnkingly  evident.  They  were  brought  upon  the  borders  of  Ca- 
naan. They  had  fearched  the  land.  They  had  found  it  to  be  a 
land  flowing  with  milk  and  honey.  They  had  brought  back  a 
duffer  of  grapes  of  the  fruit  of  the  land.  Defence  was  departed 
from  the  Canaanites.  The  Canaanites  had  become  bread  for 
Ifrael,  God  himfelf  was  on  Ifrael's  lide.  And  the  holy  Spirit 
was  driving  with  them ;  ready  to  ft rcngthen  and  encourage  them, 
and  animate  their  heart*,  to  go  in  and  take  the  promifed  land,. 
But,  No  !  Let  us  choofe  a  captain,  and  let  us  return  into  Egypt. 
Let  us  ftone  Jofhua  and  Caleb  with  ftones  ! 

Becaufe  God  had  not  given  them  an  heart  to  obey  his  voice 
and  to  truft  in  him,  this  Mofes  charges  againfl  them  as  being 
wholly  their  blame,  and  an  evidence  of  their  fin.     *  And  Mofes 

•  called  unto  all  Ifrael,  and  faid  unto  them,  Ye  have  feen  all  that 

•  the  LoPvD  did  before  your  eyes  in  the  land  of  Egypt,  unto  Pha- 
'  raoh,  aad  unto  all  his  fervants,  and  unto  all  his  land  ;  The  great 
1  temptations  which  thine  eyes  have  feen,  the  figns,  and  thofe 
4  great  miracles :  Yet  the  Lord  hath  not  given  you  an  heart 
1  to  perceive,  and  eyes  to  fee,  and  ears  to  hear  unto  this  day.'* 
It  was  therefore  free  for  all  Ifrael,  at  this  time  and  at  all  times,  to 
wafh  their  hearts  from  wickednefs,  or  to  depend  on  free  grace 
for  new  hearts — to  depend  on  the  holy  Spirit,  as  the  moving 
caufe,  to  work  in  them  both  to  will  and  to  do  of  his  good  plea- 
f'ure.  Thus  were  they  flriped  of  every  excufe,  and  their  blame 
laid  open  to  the  world. t 

Again,  the  overruling  hand  of  divine  wifdom,  in  this  event, 
is  equally  evident.  His  counfel  {lands,  and  he  does  all  his  plea- 
fure.  As  God  railed  up  Pharaoh  to  anfwer  his  own  purpofe, 
fo  he  raifed  up  thefe  apoflate  Ifraelites,  to  anfwer  the  fame  pur- 
pofe for  which  divine  wifdom  finally  devoted  them.  God  caft 
off  thefe  rebels,  and  fware  in   his  wrath,  '  They  (hall  not  enter 

*  into  my  reft,'J  but  (hall  die  in  the  wildernefs.   In  confequencc 

M  M  of 

*  Deut.  29.  2,  3,  4.  %  Het>.  3.  it. 

+  At  the  prefent  day  of  moil  daring  wickedneis,  it  is  common  for  men  to  invent  a 
•obweb-covering  for  their  fin,  becaufe  God  has  not  given  them  eyes  to  fee,  and  an 
heart  to  perceive.  How  provoking,  yea  blafphemous,  are  fuch  excufes,  which  are 
made  right  in  the  face  of  fcripture  ?  As  early  as  the  days  of  Mofes,  the  blame  rifled 
wholly  on  man,  and  on  all  Ifrael,  becaufe  God  had  not  giv«n  them  holy  hsarte. 


282         Univerfalifm  confounds  and  dcjtroys  itjtlf. 

of  this,  all  the  earth  was  filled  with  his  glory.      '  And  the  L0&.B 

*  faid,  As  truly  as  I  live,  all  the  earth  fliall  be  filled  with  the  glo- 
'  ry  of  the  Lord.     Becaufe  all  thofe  men  which  have  feen  my 

*  glory,  and  my  miracles,  which  I  did  in  Egypt  and  in  the  wil- 
'  dernefs,  have  tempted  me  now  thefe  ten  times,  and  have  not 

*  hearkened  to  my  voice  ;   Surely  they  fhall   not  fee  the  land, 

*  which  I  fware  unto  their  fathers,  neither  fhall  any  of  them  that 

*  provoked  me  fee  it  :  But  my  fervant  Caleb,  becaufe  he  had 
'  another  fpirit  with  him,  and  hath  followed  me  fully,  him  will  I 

*  bring  into  the  land  whereinto  he  went  ;  and  his  feed  fhall  pof- 
4  fefs  it.'* 

Th~  fall  of  thefe  rebels  is  the  occafion  of  unfpeakable  good  to 
God's  people.  They  are  counfeled,  warned,  and  inftructed  by 
it,  in  every  age  while  time  lafts.  The  faints  in  heaven  will  alfo 
improve  upon  it  to  endlefs  ages.  For  God  demonftrated  his 
character  before  the  world,  even  on  his  own  vifible  people  ;  that 
he  is  a  jealous  God,  and  will  not  clear  the  guilty.  They  could 
not  enter  into  Canaan  becaufe  of  unbelief ;  and  when  every 
thing  elfe  was  made  ready.  On  the  other  hand,  God  fhowed 
his  covenant-faithfulnefs  and  mercy  to  Caleb  and  Jofhua,  by 
bringing  thein  to  poffefs  the  land,  becaufe  they  wholly  followed 
the  Lord.  Thus  God  did  indeed  fill  all  the  earth  with  his  glo- 
ry. O  the  blindnefs  !  the  blindnefs  of  fuch  as  cannot  fee,  that 
the  wrath  of  man  does  always  praife  God,  and  the  remainder  of 
wrath  he  will  refirain.  And  the  blindnefs  of  fuch  as  cannot  fee, 
how  the  grace  of  God  flands  prepared  to  reward  the  righteous, 
and  his  jufiice  to  punifh  the  wicked. 

But,  if  God  did  right  in  fhutting  thefe  Ifraelites  out  of  Canaan, 
becaufe  of  their  unbelief,  then  he  does  right  in  fhutting  unbe- 
lievers out  of  heaven.  And,  if  God  did  right  in  fhutting  them 
out  or  Canaan  finally  and  forever,  then  he  does  right  in  fhutting 
unbelievers  forever  out  of  heaven.  The  fame  reafon  that  juffi- 
fies  divine  conduct  in  the  former  cafe,  julhifies  it  in  the  latter. 
God  had  made  all  things  ready  for  their  entrance  into  Canaan, 
and  made  things  ready  by  virtue  of  full  atonement.  But  becaufe 
of  their  unbelief  they  were  forever  excluded  the  land  of  promife. 
Which  argues  the  reclitude  of  divine  conduct  in  fhutting  un- 
believers forever  out  of  heaven.  What  places  this  matter  beyond 
difpute,  the  apoflle  argues  it  in  the  fame  manner.  Hcb.  iii.  iv. 
*  Take  heed,  brethren,  left  there  be  in  any  of  you  an  evil  heart 
'  of  unbelief,  in  departing  from  the  living  God.  But  exhort 
1  one  another  daily,  while  it  is  called  To  day. — While  it  is  faid, 
4  To  day  if  ye  will  hear  his  voice,  harden  not  your  hearts,  as  in 

'  the 
*  Numb.  14.  ai — 24. 


Univerfalifm  confounds  and  dejiroys  it/elf;  285 

f  the  provocation,  (in  the  day  of  temptation  in  the  wildernefs). 
f  For  fome,  when  they  had  heard  did  provoke  :  howbeit  not  all 
s  that  came  out  of*  Egypt  by  Mofes.     But  with  whom  was  he 

*  grieved  forty  years  ?  was  it  not  with  them  that  had  finned, 

*  whofe  carcafes  fell  in  the  wildernefs  ?  And,  To  whom  fware 

*  he  that  they  mould  not  enter  into  his  reft,  but  to  them  that  be- 
'  lieved  not  ?  So  we  fee  that  they  could  not  enter  in  becaufe  of 
'  unbelief.     Let  us  therefore  fear,  left  a  promife  being  left  us  of 

*  entering  into  his  reft,  any  of  you  mould  feem  to  come  ihortof 

*  it.'  This  rejl,  laft  mentioned,  is  the  eternal  reft  in  heaven,  as 
he  afterwards  mows.  And  the  whole  force  of  his  warning  and 
exhortation  is  grounded  on  this  ;  as  unbelief  cut  them  off  from 
the  earthly  reft  or  from  Canaan,  fo  unbelief  utterly  cuts  men  off 
from  the  heavenly  reft.  He  alfo  mows  direclly,  in  the  fame 
connection,  that  it  is  impoffible  for  unbelievers  to  enter  heaven, 
or  efcape  perdition.     !  How  mail  we  efcape,  if  we  neglect  fo 

*  great  falvation  ?'  Implying  that  there  are,  in  this  cafe,  no  means 
left,  or  poflible  way  of  efcape.  As  he  afferts  in  another  place, 
in  this  Epiftle,  ■  There  remaincth  no  more  facrifice  for  fins.' 
When  this  takes  effect,  and  the  finner  is  entirely  cut  off  from 
the  facrifice  of  Chrift's  blood,  is  decided  by  the  above  words. 
?  To  day'—'  While  it  is  called  To  day'—'  To  day  if  ye  will  hear 
1  his  voice,  harden  not  your  hearts.'  To  day  is  while  time  lafts, 
The  expreffion  urges  us  to  prefentduty,  as  wehavenoaflurance 
of  futurity.  It  likewife  determines  what  is  meant  by  our  day, 
and  only  day  of  falvatioi.  As  when  Chrift  faid,  *  I  muft  work 
'  the  works  of  him  that  fent  me,  while  it  is  day  :  the  night  com- 
1  eth,  when  no  man  can  work.'*  This  night,  which  thus  clofes 
up  the  day,  can  be  no  other  than  death  or  the  grave.  The  wife 
man  fays,  *  There  is  no  work,  nor  device,  nor  knowledge,  nor 

*  wifdom,  in  the  grave,  wiiether  thou  goeft.'t  There  is  nothing 
done  after  death,  which  can  alter  or  change  our  ftate  ;  but  every 
man's  ftate  is  then  unalterably  fixed  for  eternity.  The  day,  or 
7uhiU  it  is  called  To  day,  is  of  courfe  our  period  of  life  and 
only  day  of  grace.   For  fuch  therefore  as  die  neglecting  the  ■  great 

*  falvation,'  there  remaineth  no  more  facrifice  for  their  fins. 
Such  as  die  in  unbelief,  do  forever  come  fhortof  the  heavenly 
reft.  And  divine  conduct,  in  this  molt  awful  event,  is  illuftrat- 
ed  and  vindicated  by  the  fate  of  thofe  unbelievers  who  came 
fhort  of  the  earthly  reft. 

Again,  we  fee  how  evil  is  the  occafion  of  good.  A  fore  evil 
the  Lord  fent  on  thofe  apoftates.  Diftinguilhed  by  birth,  chil- 
dren of  Abraham,  heirs  of  promife,  heirs  of  Canaan  ;  faved  by 

the 

*  John  9.  4.  i  Eccl,  9.  10. 


284  Vniverfalifm  confounds  and  iejlroys  it/elf. 

the  Lord,  faved  from  the  hand  of  Pharaoh,  fayed  by  figns  and 
wonders,  faved  by  an  outftretched  arm  ;  guarded  by  angels,  de- 
fended by  a  wall  of  fire,  fed  with  manna  from  heaven  and  water 
from  the  rock  ;  devoted  to  God  by  circumcifion,  carrying  the 
oracles  of  God  with  them,  carrying  his  ark  and  his  teflimony ; 
juft  ready  to  go  in  and  pofTefs  the  land  of  reft,  the  garden  of 
God  and  type  of  heaven  :  i.nder  thefe  circumfiances  to  be  barred 
entirely  from  entering  in,  and  made  to  wander  forty  years  in 
the  wildernefs,  till  they  were  all  confumed  and  dead,  this  mult 
have  been  a  very  great  evil.  Not  only  fo,  they  were  made  to  the 
world  and  to  all  ages  examples  of  divine  vengeance.  But  the 
good  arifing  out  of  this  evil  vafily  outweighs  the  evil.  The  good 
is  far  greater  than  the  evil.  The  evil  fell  only  on  one  generation, 
and  no  injuftice  was  done  to  them,  they  can  blame  none  but 
themfelves.  Whereas  the  advantage  from  it  to  the  whole  church 
of  God,  whether  in  heaven  or  in  earth,  is  from  generation  to 
generation  ;  while  time  lafts  and  to  eternity.  Efpccially  the  ad- 
vantage of  having  demonftrative  evidence  that  God  is  an  holy  or 
jealous  God,  this  is  a  fource  of  endlefs  good  to  ail  who  truly 
love  him. 

But  if  God  does  this  here  in  time,  by  judgments  on  unbeliev- 
ers, why  not  the  fame  in  eternity  ?  God  is  as  able  to  do  the  fame 
in  eternity  as  he  is  in  time.  He  is  able  to  make  the  good  over- 
balance the  evil  in  one  cafe  as  well  as  the  other.  The  eternal 
mifery  of  the  damned  may  fo  enhance  the  joy  of  heaven,  that  it 
may  be  bell  and  defirable,  on  the  whole,  that  this  mifery  mould 
take  place.  God  is  as  able  to  make  it  fo,  as  to  do  what  he  has 
already  done  in  this  world.  He  demonftrates  the  hoiinefs  of 
his  nature  anfwerable  to  the  evil  he  inflicts  on  tranfgrefTors.  He 
does  this  alfo  confidently  with  full  atonement.  The  fame,  he  is 
able  to  do  in  eternity  as  well  as  in  time,  and  with  the  fame  con- 
filtency.  Hence  no  objection  can  arife  nor  argument  be  drawn 
from  divine  goodnefs  or  from  full  atonement  ;  but  what  will 
oblige  us  to  take  the  awful  threatenings  of  everlafting  punifh- 
ment  in  their  literal  fenfe.  Divine  goodnefs  fhut  thofe  rebels 
out  of  Canaan.  The  fame  divine  goodnefs  can  call  finners 
down  to  endlefs  woe.  Confidently  with  full  atonement  they 
were  forever  (hut  out  of  Canaan,  becaufe  of  unbelief.  Con- 
liflently  with  full  atonement  unbelievers  will  be  forever  fhut 
out  of  heaven,  and  thrufl  down  to  hell.  In  the  fame  manner 
we  have  (ten  thefe  things  illuflrated  and  confirmed  by  the  apof- 
tie.  *  Let  us  therefore  fear,lefl  a  promife  being  left  us  of  enter- 
c  ing  into  his  reft,  any  of  you  fbould  feem  to  come  ihort  of  it. — 

'Take 


Univerfalifm  confounds  and  deftroys  itfdf.  a$£ 

-  Take  heed,  brethren,  left  there  be  in  any  of  you  an  evil  heart 

*  of  unbelief,  in  departing  from  the  living  God.'* 

IV.  When  the  Chaldean  army  came  to  befiege  Jerufalem,  in 
the  days  of  Zedekiah  king  of  Judah,  the  word  of  the  Lord  to 
his  people  by  Jeremiah  was,  '  Behold  I  fet  before  you  the  way 

*  of  life,  and  the  way  of  death.     He,  that  abideth  in  this  city, 

*  (hall  die  by  the  fword,  and  by  the  famine,  and  by  the  pefti- 
■  lence  :   but  he,  that  goeth  out  and  falleth  to  the  Chaldeans  that 

*  befiege  you,  he  (hall  live,  and  his  life  mall  be  unto  him  for  a 
6  prey.'  In  this  mod  critical  and  trying  moment,  the  Lord 
made  provifion  for  every  man  to  fave  his  own  life.  In  con- 
nection with  this,  the  prophet  Ezekiel  was  fent  to  them  with 
thefe  words,  *  Have  I  any  pleafure  at  all  that  the  wicked  mould 
4  die  ?  faith  the  Lord  God  :  and  not  that  he  mould  return  from 

his  ways   and  live  ? — Call  away   from   you  all    your  tranf- 
greflions,  whereby  ye  have  tranfgrefTed  ;  and  make  you  a  new 
heart  and  a  new  fpirit  :   for,   why  will  ye  die,  O  houfe  of  If- 
rael  ?     For  I  have  no  pleafure  in  the  death  of  him  that  dieth, 
faith  the  Lord  God  :  wherefore  turn  yourfelves,  and  live  ye.' 
This  untimely  death,  which  they  are  fo  warned  againft  and  en* 
treated  to  efcape,this  is  fet  forth  to  illuffrate  the  eternal  death  of 
tinners.     And  univerfalifts  themfelves  aliow  this  to  be  evidence 
that  God  has  no  pleafure  in  their  eternal  death.     But,  multitudes 
of  thofe  hardened  Jews  did  die  by  the  fword  of  the  Chaldeans, 
and  by   famine,  and  by  peftilence.     And  died  in  rebellion  a- 
gainft  the  word  of  the  Lord,  even  when  he  had  made  every  pre- 
paration for  their  efcape,  alfo  warned  and  entreated  them  to  turn 
and  live.     This  removes  all  ground  of  objection  as  to  the  eter- 
nal death  of  the  wicked,  becaufe  God  has  no  pleafure  in  it. 

He  had  no  pleafure  in  their  temporal  death.  They  however 
did  die  this  death.  Therefore  they  may  die  an  eternal  death,  al- 
though God  has  no  pleafure  in  it.  Efpecially  as  their  dying  in 
this  awful  manner  by  the  fword,  by  the  famine,  and  by  the  pefti- 
lence, was  a  reprefentation  of  eternal  ^eath. 

Under  thofe  terrible  judgments  and  frowns  of  heaven,  the 
Jews  complained  and  faid,  'The  way  of  the  Lord  is  not  equal. 't 
But  God  proved  his  way  to  be  equal,  by  making  provifion 
for  each  man  to  fave  his  life,  by  entreating  them  to  turn  and  live, 
by  declaring  he  had  no  pleafure  in  their  death,  and  by  making  a 
difference  between  the  righteous  and  the  wicked.  God  proved 
his  way  to  be  equal  by  faving  the  righteous  and  deftroying  the 
wicked  ;  whereby  he  fanclified  his  great  name  among  the  heath- 
en4  It 

*  Heb.  4,  u        +  Ezek.  i8>  25.         J  Ezek.  36,  23. 


s86  Univerfalifm  confounds  and  deflroys  it/elf. 

It  becomes  univerfalifts  to  enquire  candidly,  whether  they 
do  not  call  the  way  of  the  Lord  unequal.  One  material  argu- 
ment of  theirs  is,  that  endlefs  punifliment  is  inconfiftcnt  with 
divine  goodnefs,  or  inconfiftcnt  with  divine  companion.  And 
for  this  plain  reafon,  as  they  fay,  becaufe  God  has  no  pleafure 
in  the  death  of  the  wicked,  or  in  their  eternal   death.     This  is 

♦  he  fawje  as  faying  that  it  was  inconfiftcnt  and  unequal  for  God 
to  deftroy  thole  perverfe  Jews  with  the  fword  of  the  Chaldeans  ; 
when,  at  the  fame  time,  he  had  no  pleafure  in  their  death.  It 
is  a  fa£t,  God  did  thus  deft roy  them,  when  he  had  no  pleafure 
in  their  deftruclion.  And  their  deftrucfion  by  the  fword  was 
given  to  reprefent  eternal  death.  If  therefore  the  latter  is  in- 
sonfiftent  and  unequal,  fo  is  the  former.  If  the  endlefs  dea.h 
of  tinners  is  unequal,  then  that  awful  death  by  fword  and  famine, 
which  illuftrates  endlefs  death,   is  unequal. *  Behold,    I  fet 

*  before  you  the  way  of  life,  and  the  way  of  death.'  It  is  irn- 
poilible  to  fay  that  this  does  not  fet  forth  and  reprefent  endlefs 
life  and  endlefs  death.  Univerfalifts  themfelves  allow  it  does. 
Let  them  attend  but  a  moment,  and  they  radft  alfo  alltw  that 
many  did  die  this  terrible  death,  by  the  fword,  by  the  pefti- 
lence,  or  by  the  famine,  which  does  very  ftrikirigly  illuftrate 
theeverlafting  torments  of  the  damned.  And  that  they  died,  in 
this  terrible  manner,  rebelling  againft  the  word  of  the  Lord  ; — 
and  when  the  Lord  had  made  provifion  for  them  to  lave  their 
lives,  and  declared  he  had  no  pleafure  in  their  death.  This  ex- 
ample is  therefore  right ageiifift-  univerfalrfts,  infleadof  being  in 
their  favor.  God  actually  does  inflict,  that  kind  of  temporal 
death,  which  he  has  no  pleafure  in,  (o  he  may  inflict  that  eternal 
death,  in  which  he  has  no  pleafure.  He  fends  upon  the  wicked 
fore  judgments,  as  he  had  threatened  to  do.  He  cuts  down 
hardened  rebels,  in  the  midfl  of  their  rebellion,  as  he  publicly 
declared  he  would  do.  Theie  things  confirm  all  the  awful 
threatening*  to  the  wicked,  which  will  affurcdly  be  executed 
upon  them  in  bell,  unlefs  they  turn  and  live. 

V.  Concerning  the  hardhearted  Jews  in  his  time,  Chrifi  faid, 
'  O  Jerufalem,  Jerufalem,  thou  thai  killed:  the  prophets,  and 
4  ftonelt  them  which  are  fent  unto  th.ee,  how  often  would  I  have 

*  gathered  thy  children   together,  even'  as   a  hen  gathereth  her 

*  chickens  under  her  wings,  and  ye  would  not  !  Behold  your 
4  houfe  is  left  unto  you  defoliate/*     Again*  '  When  ye  (hall  lee 

*  Jerufalem  compafled  with  armies,  then  know  that  the  defola- 
4  tion  thereof  is  nigh.  Then  let  them  which  are  in  Judea  flee  to 
'  ihe  mountains  ;  and  let  them  which  are  in    the  midfl  of  it  dq- 

*  part 
*  Matt,   jg,  co,  si,  22 


Univerfalifm  confounds  knd  deftreys  itfdf.  «S/ 

'  part  out  ;  and  let  not  them  that  are  in  the  countries  enter 
'  there  into.  For  thefe  be  the  days  of  vengeance,  that  all  things 
'  which  are  written  may  be  fulfilled/*'  Though  this  laft  was 
fpoken  to  his  difciples,  and  for  their  particular  benefit,  yet  the 
whole  nation  either  did  or  might  have  known  it.  It  was  be- 
caufe  they  refilled  to  hear  if  they  were  ignorant  of  this  warning. 
But  it  cannot  be  denied  that  the  Jews  had  every  poffible  warn- 
ing, and  opportunity  to  efcape  thefe  days  of  vengeance  ;  and 
that  the  death  of  Chrift  made  provifion  for  this  purpofe,  fo  as 
nothing  flood  in  the  way  of  their  efcape  but  the  wickednefs  of 
their  hearts.  Befides,  when  thefe  days  actually  came,  divine 
providence  then  gave  them  the  bell  opportunities.  Titus,  the 
general  of  the  Roman  armies  or  army,  Chrift  alluded  to  above, 
was  a  man  noted  for  his  mildnefs  of  temper,  as  well  as  for  his 
military  fkill.  And  as  he  was  feut  to  bring  the  revolting  Jews 
back  under  the  Roman  government,  io  he  eagerly  fought,  for 
his  own  honor,  to  preferve  Jerufalem  and  the  temple  entire. — 
He  therefore,  when  he  furrounded  the  city,  improved  every 
occurrence  and  perfuafion  to  bring  the  inhabitants  to  honorable 
terms  of  peace.  For  this  end  he  fent  Jofephus,  their  country- 
man, again  and  again,  to  offer  them  their  lives,  liberties,  and 
fortunes.  But  all  in  vain  ;  Jofephus  and  the  terms  he  brought 
were  only  treated  with  fcorn.  Titus,  however,  as  though  he 
were  deaf  to  their  infults,  when  he  had  taken  the  fecond  wall  of 
the  city,  and  was  about  to  make  a  breach  in  the  third  and  laft, 
firfl  gave  them  one  more  generous  offer.  And  when  he  had  ad- 
vanced fo  far  as  to  take  the  tower  of  Antonia,  the  laft  defence 
of  the  temple  and  two  chief  divifions  of  the  city,  he  even  then 
repeated  the  fame  kind  offer.  And  when  he  entered  the  upper 
divifion,  which  decided  the  fate  of  this  devoted  place,  nothing 
but  their  daring  infults  prevented  giving  his  right  hand,  or 
granting  them  pardon.  Now  when  Titus  had  thefe  wretched 
Jews  completely  in  his  power,  and  when  unheard  of  evils  and 
barbarities  among  themfelves,  had  reduced  them  to  the  utmoft 
itraits,  their  refufal  of  his  laft  offer  did  but  declare  to  the  world 
their  horrid  madnefs.  But  thefe  repeated  offers,  which  provi- 
dence gave  them,  witneffed  to  the  univerfe  the  love  and  pity 
the  companionate  Redeemer  bore  towards  them.  Thefe  offers 
of  aftonifhing  kindnefs  declared  the  fame  bowels  ot  mercy  as 
when  Chrift  wept  over  them  ;  and  that  he  had  freely  given  his 
life  a  ran fom  to  deliver  them  ;  but  they  would  not  !  This  rafh- 
nei's  and  madnefs  of  the  Jews  in  refufing,   h  repeatedly,  to  favc 

their 
*  Luke  „:.    ao.  at,  52. 


2§3  Vnivtrfalijm  eonfsunds  And  dejfroys  it/elf. 

their  natural  lives,  alfo  illuftrates  tha  fool -hard  inefs  of  finners  % 
who,  time  and  again,,  rejeft  immortal  life. 

But  the  juftice  ol  God  is  one  thing  remarkable,  in  this  place. 
And  the  evils  brought  on  thefe  miferable  wretches,  the  Jews, 
clid  not  exceed  their  crimes.  The  whole  body  of  them,  with 
few  exceptions,  had  grown  up  to  the  mod  enormous  height  of 
v/ickednefs.  It  was  not  a  grouncHefs  opinion,  when  jofephu* 
faid,   '  That  neither  did  any  other  city  ever  fuffer  fuch  miferies, 

*  nor  did  any  age  ever  breed  a  generation  more  fruitful  in  wick- 
5  ednefs  than  this  was  from  the  beginning   of  the  world.'*     *  It 

*  brought  forth  a  generation  of  men  much  more  atheiftical  than 

*  the  Sodomites. 'f  Neither  was  it  mere  affertion  for  Titus  to 
reprefent  them  as  the  greateft  monfters  of  iniquity,  the  fun  ever 
before  fhined  upon. \  Their  cruelty  and  favage  brutality  to- 
wards  each  other,  while  they  were  {hut  up  by  the  fiegc,  far  ex- 
ceeded every  thing  that  went  before.  But  the  evils  they  fufhy- 
ed  from  the  Romans,  efpecially  from  one  another,  were  a  fulfil- 
ment of  Chrirl's  words.  '  Then  fbail  be  great  tribulation,  fuch 
s  as  was  not  fince  the  beginning  of  the  world  to  this  time;  no,nor 
ever  mail  be.'§  All  former  evils  were,  feemingly,  a  fhadow 
compared  to  thefe.  So  that  thefe  were  eminently  days  of  ven- 
jrcance  ;  as   God    before  threatened    by    Mofes,   '  I  will  heap 

*  mifchiefs  upon  them  ;  I  will  fpend  mine  arrows  upon  them. 'f 
The  awful  judgments  of  heaven  were,  in  a  fenfe,  combined  to- 
gether. The  greateft  of  all  judgments,  which  is  the  famine, 
carried  off  upwards  of  one  million.  What  aggravated  this  evil,, 
in  their  rage  again  ft  each  ofer,  they  burnt  down,  with  their 
own  hands,  their  principal  (lores  of  provifion  ;  and  this  juft 
before  the  efetire  nation  was  ffiut  up  in  the  city,  by  Titus.  The* 
famine,  therefore,  rofe  to  fuch  a  degree,  that  they  were  burnt 
with  hunger,  and  devoured  with  burning  heat  and  with  bitter 
deft  ruction.  Then  was  alfo  fulfilled  that  mod  doleful  predic- 
fion,  That  tender  and  delicate  women  mould  eat  their  own  in- 
fants which  they  bare,  and  for  the  want  of  all  things,  eat  them 
fecretly  ;!|  in  the  utmoft  fear  left;  even  this,  horridly  unnatural 
food,  would  be  fnatched  from  them,  by  others  that  were  burnt 
with  the  fame  hunger.  But  when  God  thus  heaped  mifchiefs 
upon  them,  and  fpent  his  arrows  upon  them,  it  was  no  more 
than  anfwerable  to  their  crimes  ;  it  was  but  deftroying  thefe 
monfters,  which  the  e.ir'h  would  no  longer  bear.  The  good  of 
mankind,  and  the  long  abufed  patience  of  God,  evidently  re~ 
quired  their  deftrtiCHon.     In   this   light   it    was  taken    by  the 

neighboring 

*  jaw.  war,  B.  V.  Ch.  10.  +  Ibid,  Ch.  13.  t  Se*  Ibid,  B.  VI,  6,  3."  §  Matt.  24,21- 

5  Deut.  oe,  23.         ||  Dcut.  28,  56,  57. 


Univtrfal'ifm  confounds  and  dejiroys  itfelf.  i$o 

:ieighboring  nations,  and  by  the  whole  world.  Even  Titus,  an 
idolater,  after  he  had  taken  the  city,  faid,  '  We  have  certainly 
had  God  for  our  afliftant  in  this  war,  and  it  was  no  other  than 
God  who  ejecled  the  Jews  #u.t  of  ihefe  fortifications  ;  for  what 
could  the  hands  of  men  do  towards  overthrowing  thefe  tow- 
ers ?'*  And  when  the  neighboring  nations  offered  Titus  the; 
moil  honorable  prefents,  for  fubduing  and  deftr^ying  the  Jews 
n  the  manner  he  did,  he  faid,  •  He  was  not  worthy  of  fuch  an 
honor,  nor  had  he  himfelf  done  that  great  work.  He  had  on- 
ly lent  his  hand  to  the  fervice  of  God,  when  he  was  pleafed 
to  (hew  his  difpleafure.'f     . 

All  thefe  things  came  upon  the  Jews,  as  was  foretold  fhould 
come,  becaufe  they  killed  the  prophets  and  floned  them  that 
were  fent  unto  them  .;  and,  to  finifh  their  guilt,  imbrued  their 
hands  in  the  blood  of  the  Son  of  God.  Becaufe  they  treated 
Chrift,  the  prophets  and  apoftles  in  the  manner  they  did,  they 
wer«  left  to  a£r.  out  the  moflhorrid  cruelties  among  themfelves, 
and  to  all  other  evils  they  fuifered.  God  brought,  on  them,  ag 
Chrift  had  foretold,  all  the  righteous  blood  that  had  been  lhed 
from  the  foundation  of  the  world. 

God  raifed  up  thefe  devoted  wretches  for  this  fame  purpofe, 
to  difplay  his  vengeance  upon  them,     *  God  gave  them  the  fpir- 

*  it  of  {lumber,  eyes  that  they  mould  not  fee,  and  ears  that  they 

*  mould  not  hear.'  The  Lord  fent  upon  them  to  the  uttermoft 
what  was   foretold  by  the  prophet  :  *  Go,  and  tell  this  people, 

*  Heai  ye  indeed,  but  underftand  not  ;  fee  ye  indeed,  but  per- 
'  ceive  not.  Make  the  heart  of  this  people  fat,  Sec.9  Thus  the 
Lord  hardened  their  hearts.  Theyalfo  hardened  their  own  hearts, 
and  ripened  themfelves  for  this  deftru6fion.     *  But  through  their 

*  fall  falvation  is  come  unto  the  Gentiles. — The  fall  of  them  is 
4  the  riches  of  the  world,  and  thediminifhing  of  them  the  richea 
'  of  the  Gentiles.'  Divine  wifdom  made  their  fall  to  be  the  occa- 
fion  of  calling  and  building  up  the  Gentile  church,  The  ven- 
geance of  heaven  poured  upon  them,  and  the  heavy  judgment 
the  Jews  lie  under  to  this'  day,  for  their  horrid  (in  againft  Chrift 
and  his  difciples  ;  thefe  things  alfo  remain  a  {landing  witnefs  to 
his  people,  and  to  the  world,  that  Chrift  is  the  real  Mefiiah. 

This  tremendous  event,  the  overthrow  of  the  Jews,  their  city 
and  temple,  is  given  to  llluftrate  the  final  overthrow  and  doom 
of  all  the  wicked,  at  the  genera!  judgment.  Chrift  improves  it 
for  this  purpofe,  as  we  fee  by  comparing  the  xxivth  and  xxvth 
Chap,  of  Matt,  together.     The    fearful    figns,  foreboding   the 

N  n  deftrucHon 

*  ].  War,  B.  VI,  6,  o.     t  Philoftrstus,  as  cued  by  Rer.  Rd.  p.  >7c, 


zgo  Univirfalifm  confounds  and  dcjlroys  it/elf, 

definition  of  Jerufalem,  look  forward  to  the  end  of  the  world  ; 
or  will  then  be  acted  over  again.  The  manner  of  Chrift's  com- 
ing to  take  vengeance  on  the  Jews,  is  given  by  the  fame  figure, 
as  when  he  comes  to  judge  the  world.     '  As  the  lightning  com- 

*  eth  out  of  the  eaft,  and  fhineth  even  unto   the    weft  ;   fo  (hall 

1  alfo  the  coming  of  the  fon  of  man  be.'*     The    fame   figure  in 

2  Thef.  i,  3,  defcribes  his  coming  at  the  judgment  day.  Ef- 
pecially  his  gathering  together  his  elecl  from  the  four  winds,  and 
feparating  the  righteous  from  the  wicked,  when  Jerufalem  was 
deftroyed  ;  this  ftrikingly  illuftrates  the  general  judgment.  And 
there  are  feveral  other  circumflances  to  the  fame  purpofe.  As, 
therefore,  every  provifion  was  made  to  fave  the  Jews  from  this 
deftruction,  and  they  would  not  be  faved  from  it,  fo  it  will  ap- 
pear at  the  final  judgment.  For  the  former  illuftrates  the  latter. 
The  jews  were  devoured  with  hitter  deftruction,  divine  ven- 
geance took  them  away,  notwithftinding  full  atonement.  Sot 
at  thelafl  day,  full  atonement  will  appear  to  have  been  made  for 
all  on  the  left  hand  of  the  Judge  ;  their  own  fin,  and  nothing 
elfe,  placing  them  in  this  condemnation.  Then  will  thefe  words 
of  Chrift  applv,  verily  to  fuck  as  have  had  the  gofpel,  '  How 
1  often  would  I  have  gathered  you  !  how  often  would  I  have  re- 

*  deemed  you,  and  ye  would  not  /'  Then  will  juflice  alfo  be 
fees  without  a  covering  ;  the  great  Judge  convincing  the  world 
of  the  holinefs  of  his  law  and  the  evil  of  fin.  Divine  juftice 
once  appeared  at  Jerufalem,  and  that  it  was  for  the  good  of 
mankind  to  rid  the  earth  of  thofe  m^nfters  of  iniquity,  How 
much  more  clearly  will  it  be  fcen,  and  for  the  public  good, when 
the  Judge  of  ad  mall  pronounce    this    fentence,  *  Depart  from 

*  me,  ye  curfed,  into  everlafting  fire,  prepared  for  the  devil  and 

*  his  angels  ?' 

tuft  before  the  Romans  burntdown  the  temple,  fet  Jerufalem 
on'hrc,and  flaughtered  the  Jews  by  thoufands.till  theygrew  weary 
xvith  killing  ;  juft  before  this  awful  crifis,the  Jews  boafted  aloud, 
'  That  theydid  never  fear  the  taking  of  the  city, becaufe  it  wasGod'S 

*  own  city.  That  yet  this  temple  would  be  preferved  by  him  that 

*  inhabited  therein,  whom  they  ftill  had  for  their  afliflant  in  this 
f  war.'r  This  they  faid,  when  they  were  in  open  rebellion  againft 
God, even  fighting  againft.  him  with  all  their  ftrength.  So  finners 
boaft  aloud  of  full  atonement,  and  that  this  will  moft  certainly 
deliver  them  from  cndlefs  death,  and  exalt  them  to  immortal  life. 
This  they  make' their  boaft,  even  when  they  are  trampling  un. 
der  foot  the  blood  of  the  Son  of  God.     Dr.  Huntington,  as  we 

have 
*  Matt  24,  £7.         +  J.  War,  B.  v,  $;  9  ;  and  1).  vi,  6,  2. 


Univtrfalifm  confounds  and  dejlroys  itfdf.      .    £91 

hare  feen  in  Letter  6,  Part  I,  takes  thefe  words,  *  Thefe  fhall 
go  away  into  everlajling  punifhment*  in  a  myftical  fenfe  ; — 
and  to  be  a  promife  to  all  men  that  they  (hall,  at  the  laft  great 
day,  be  exalted  to  heaven,  and  feated  in  eternal  happinefs  and 
glory.  So  might  the  Jews  have  taken  all  the  woes  and  curfes 
denounced  againft  them,  by  Mofes  and  the  prophets,  Chrift  and 
the  apoftles,  in  a  myftical  ienfe  ;  and  to  be  promifes  of  eminent 
profperity,  inftead  of  days  of  vengeance  ;  this  they  might  have 
done,  and  been,  lfpoflihje,  guilty  of  ft  ill  greater  madnefs  than 
they  were.  But  when  the  definition  of  the  old  world  by  a 
flood,  the  deftruction  of  Sodom  by  fire,  efpecially  the  laft  de- 
ftru6f  ion  of  Jerufalem  ;  when  thefe  fa£ls  are  taken  to  ill ufl rate 
the  final  doom  of  the  wicked,  then  to  take  the  final  doom  of  the 
wicked  as  a  promife  of  good,  even  everlafting  good  in  heaven, 
is  fuch  a  grofs  perverfion  of  common  fenfe,  as  can  be  accounted 
for  only  on  this  principle,  men  love  darknefs  rather  than 
light. 

The  important  ends  we  now  fee,  occafioned  by  the  cafting  a- 
way  of  the  jews,  and  the  evils  attending  this  noted  event.  Di- 
vine juftice  is  hereby  vindicated  before  angels  and  men,  and 
throughout  all  ages.  God  proves  himfclf  to  be  no  refpecler  of 
perfons.  Even  his  own  favorite  people,  the  children  of  Abra- 
ham, are  not  fpared.  They  are  judged  and  pumfhed  according 
to  their  crimes.  Providence  finds  out  their  (in  ;  the  world  read 
it  in  their  punifhment.  This  anfwers  an  important  end  relative 
to  the  divine  character.  It  is  moft  important  indeed  for  their 
punifhment  to  find  out  their  fin  againfl  the  Lord  Jefus.  So  as 
to  exhibit  his  crucifiers  and  murderers  to  open  view.  When 
therefore,  God  does  his  flrange  work,  and  brings  to  pafs  his 
ftrange  acl:  ;  when  he  brings  on  them  fuch  great  tribulation  as 
was  not  from  the  beginning  to  this  time,  nor  fhall  be  again  while 
time  lafls  ;  the  world  then  enquire,  '  Wherefore  hath  the  Lord 
*  done  this  ?  What  meaneth  the  heat  of  this  great  anger  ?'* — 
Becaufe  they  fhed  the  blood  of  the  prophets,  and,  to  finifh  their 
guilt,  fhed  the  blood  of  the  Son  of  God.  This  gives  public  ev- 
idence who  is  the  Son  of  God.  This  diftinguifhed  judgment 
upon  them  ferves  to  fhow  the  Saviour  of  men  to  the  world.  The 
cafting  away  of  the  Jews  is  of  courfe  the  riches  of  the  world  :— 
As  well  becaufe  the  Meffiah  is  hereby  marked  out  to  the  world, 
as  that  his  kingdom  is  transferred  from  the  Jews  to  the  Gentiles. 
The  rejection  of  the  Jews  is  alfo  equally  important  in  another 
view  :  it  neceffarily   precedes  their  being  grafted   again    into 

Chrift, 

"  Drwt     29,   14. 


1 
uqi         Univerfalifm  confounds  and  dejir$ys  itftlf. 

Chrirt.     This  will  be  as  lift  from   the  dead.     '  If  the  calling 

*  away  of  them  be  the  reconciling  of  the  world,  what  fhall  thS 
6  receiving  of  them  be,  but  life  from  the  dead  ?'*  They  will 
return,  and  publicly,  and  joyfully  own  him  for  their  God  and 
Saviour,  whom  they  have  hated  and  crucified.  Inflead  of 
crowning  him  with  thorns,  they  will  crown  him  with  glory  and 
honor.  The  hand,  and  power,  and  wifdom,  and  grace  of  th« 
Redeemer,  will  then  be  io  vifible,  as  that  the  world  will  know 
the  Father  hath  Tent  the  Son.  This  life  from  the  dead,  will 
arife  principally  from  having  fuch  clear  evidence  that  the  def- 
pifed  Galilean  is  the  true  Median,  and  God  over  all.  Thus 
the  great  good  which  arifes  out  of  evil.  Again,  for  fallen 
men  to  have  conilantly  before  them  in  the  gofpel,  a  reprefenta- 
tive  and  lllullration  of  the  great  Day  of  Judgment,  is  matter  of 
high  importance  indeed.  All  thefe  valuable  ends  are  eflecled 
or  occaiioned  by  the  fall  and  overthrow  of  that  nation.  And  the 
good  which  arifes  out  of  the  evil,  we  fee  at  once,  far  exceeds 
the  evil. 

Befides,  God  would  not  fend  thefe  fore  evils,  efpecially  on 
his  own  vifible  people,  if  all  the  fame  valuable  ends  could  be 
anfwered  without.  God  certainly  would  not  fo  harden  their 
hearts,  or  leave  them  to  harden  their  own  hearts,  and  ripen 
themfelvcs  for  that  Jreadful  dekvuefion,  could  the  fame,  great 
good  be  otherwife  effected.  And  they  have  been  given  up  to 
judicial  blindnefs  and  unbelief  for  nearly  two  thoufand  years.— 
The  apoftle  Paul  was  deeply  affected  with  their  cafe.  He  had 
great  heavinefs  and  continual  forrow  of  heart  for  his  kinfmen 
according  to  the  flem.  And  he  appears  to  be  hardly  reconciled 
to  the  awful  providence,  in  their  overthrow.  Or  he  appears  to 
view  it  as  a  deep  my  fiery,  till  he  fees  the  good  arifing  out  of  the 
evil.     He  then  breaks  out  in  acclamations   of  joy  and  praife.— 

*  Behold  therefore  the  goodnefs  and  fevcrity  of   God  ;  on  them 

*  which  fell  fevcrity  ;  but  toward  thee,  goodnefs,  if  thou  con- 
tinue in  his  goodnefs. — For  God  hath  concluded   them    all  in 

*  unbelief,  that  he  might  have  mercy  upon  all.  O  the  depth  of 
J  the  riches  both  of  the  wifdom  and   knowledge  of   God  !  how 

*  unfear  enable  are  his  judgments,  and  his  ways  pall  finding  out.'t 

But,  if  the  punifhmeut  of  the  wicked,  in  this  world,  is  the 
occauon  of  good  to  the  righteous,  why  n»t  the  fame  in  the  com- 
ing world  ?  If  the  mod  awful  punifhment  is  fent  on  the  wicked, 
here  in  time,  to  effect  the  molf  important  ends  to  the  righteous, 
why  not  the  fame  in  eternity  ?  If  this  punifhment,   in  time,  is' 

alfo    ; 
*  Rom.  11,  15.        f  Rom.  u,  2a;  32,  31. 


Univerfalifm  confounds  and  dejtroys  itjelf.  292 

• 
alio  ncceflary,  or  the  fame  good  could  not  arife  without  it,  why 
is  not  punilhment  on  the  wicked  necefTary  for  the  good  of  the 
righteous,  in  eternity  ?  This  punilhment  in  this  world  is  con- 
fident with  complete  atonement.  This  punilhment  in  this  world 
is  to  convince  the  world  that  complete  atonement  has  been  made, 
and  to  mark  out  the  Mefiiah  who  has  made  it.  Net  only  fo,  the 
fame  conviction  and  means  of  conviclion  could  not  be  had  with- 
out this  punilhment.  '  Scripture  allures  us,  the  fame  molt  Valu- 
able ends  will  be  anfweied  by  the  endlefs  puuifhment  of  the 
damned  \  and  that  thefe  ends  could  not  otherwife  be  anfwered. 
To  give  the  higheft  poflible  evidence,  and  to  make  it  every  way 
clear,  that  Chrift  is  God-man,  has  died,  has  brought  in  ever1- 
lafting  righteoufnefs  ;  lor  this,  God  heaps  mifchicl  on  his  cru- 
cifiers,  m\AJpends  >\\\s  arrows  upon  them.  This  is  given,  as  we 
have  juft  feen,  to  illuftrate  to  us  what  Goal  does  in  hell.  It  is 
accordingly  evident,  when  God  pours  out  kis  wrath  to  the  ut- 
termoit  on  the  damned,  it  is  to  anfwer  the  fame  moft  valuable 
purpofe — to  make  known  the  riches  of  divine  glory  on  the  vef- 
fels  ot  mercy.* 

1  "  When  atonement  is  made,  it  is  necefTary  the  world  fhould 
know  it  is  made.  The  latter  is  as  necefTary  as  the  former,  elfe 
the  good  ends  could  not  be  effected  by  the  atonement.  What 
would  it  avail  tor  atonement  to  be  made,  and  the  knowledge  of 
it  hid  from  the  world  ?  One  great  mean  to  communicate  this 
knowledge  is  that  tremendous  judgment  on  thofe  who  imbrued 
their  hands  in  the  blood  of  Chrift.  And  it  is  certain,  without 
this  judgment  poured  updn'them,  one  efTential  mean  of  knowl- 
edge would  be  wanting.  To  give  the  moll;  complete  knowl- 
edge of  Chrift  and  his  death,  this  judgment  executed,  is,  in  its 
place,  as  ncceflary  therefore,  as  the  death  of  Chrift.  This 
judgment  of  courfe,  becaufe  necefTary  in  its  place,  is  in  the 
higheft  fenfe  confiftent  with  fall  atonement.  Which  clearly 
argues  the  mifcry  of  the  damned  to  be  necefTary  in  its  place,  and 
therefore  in  the  higheft  fenfe  confiftent  with  full  atonement.— 
For  this  awful  judgment  on  the  Jews  is  given  as  a  linking  im- 
age or  reprefentation  of  a  more  awful  judgment  on  the  damned. 
As  the  former  was  neceffary  for  the  end  juft  ftated,  fo  is  the  lat- 
ter. The  neceflity  of  the  image  or  reprefentation  determines 
the  neceflity  oi  the  thing  reprefented.  "  Not  only  (of  when  God 
executes  upon  the  damned,  it  is  direclly  faid,  he  does  it  ■  to 
*  fhow  his  wrath,  and  to  make  his  power  known. 't  And  when 
the  fmoke  of  their  tormeMt  afcendeth  up,  the  faints  in  heaven 

behold 

*  Rom.  9,  sg.        t  R»m.  ck  %i 


294  Univerfalijm  confounds  and  dcjlroys  itftif. 

behold  it,  and  afcribe  unto  God  and  the  Lamb,  '  Salvation,  and 
glory,  and  honor,  and  power.'*  Thus  the  grcatnefs  of  the 
punifhment  heaped  on  thofe  in  hell,  who  have  defpifed  Chriii 
on  earth,  is  one  neceiTary  mean  to  make  known  more  diftinctly 
in  hsayen  who  is  the  Mefliah  ;  as  well  the  infinite  worthinefs, 
dignity,  and  glory  of  his  perfon.  What  ia  more  confiftent  with 
complete  atonement  than  for  Chriftto  reveal,  in  every  fen fe,  his 
own  divine  fullnefs  ?  And  what  more  confident  than  the  necef- 
fary  means  to  effect,  the  defired  end  ? 

VI.  Another  facl  pertinent  to  our  prefent  purpofe  is  the  cafe 
of  Judas.  None  can  deny  that  this  traitor  had  equal  means  and 
advantages  with  the  reft  of  the  apoitles  ;  and  that  the  atonement 
opened  the  way  of  falvation  for  him  as  well  as  for  the  reft.  But 
Judas  is  called  the  fori  of  perdition  :  *  None  of  them  is  loft,  but 
*  the  fori  of  perdition. '+  Now  if  he  was  put  into  &  purgatory 
Hate,  immediately  after  death,  as  Dr.  Chauncy  pretends,  he 
could  not  be  loft.  If  death  placed  him  in  a  fecond  ftate  of  pro- 
bation, one  far  better  for  obftinate  finners  than  the  prefent,  he 
could  not  then  be  called  '  the  fon  of  perdition.3  Perdition  frauds 
oppofed  tofalvation,  or  it  has  no  meaning.  Unlefs  Dr.  C. 
allows  this,  it  is  vain  for  him  to  tell  of  falvation.  Should  he 
fay,  Chnft  came  to  fave  that  which  is  loft,  which  includes  all 
men  ;  the  above  words  of  Chriif  declare  the  oppofitft  as  to  one 
man. 

But  here  it  is  remarkable,  Judas  *  by  tranfgr^ffion  fell'  fiom 
the  fame  diftinguiilied  gifts  and  graces,  as  thofe  mentioned  in 
Heb.  vi,  4,  5,  6.  Tbefe  had  tailed  oi  the  heavenly  gift,  and  of 
the  good  word  of  God.  Taftedzs  Balaam  did  ;  and  as  the  irony 
ground  hearers,  who  had  no  root  in  themfelvcs.  Thefc  alfo 
were  made  partakers  of  the  powers  of  the  world  to  come,  of  the 
coming  age  or  gofpel  flate  ;  and  partakers  of  the  Holy  Ghoft  ; 
that  is,  they  had  received  miraculous  gifts.  Ail  which  agrees 
with  the  cafe  of  Judas.  As  Judas,  however,  received  part  of 
the  miniftry  and  anodic-dip  with  the  other  eleven,  fo  he  is  plac- 
ed at  the  head  of  thefe  spoliates  ;  noted  with  this  chara6ler,  the 
Jon  of  perdition.  This  cafe  of  his  proves  it  to  be  a  fa£f,  that 
fome  do  ■  fall  away,'  fo  as  '  it  is  impofiible  to  renew  them  a- 
gain  unto  repentance.'  Tin's  is  further  manifeft  from  the  7th 
and  8th  verfes  of  Heb.  vi.  '  For  the  earth  which  drinketh  in 
6  the  rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs  meet 
'  for  them  by  whom  it  is  drefled,  receiveth  blefiiug  from  God  : 
1  But  that  which  bcarekh  thorns    and    briars  is   rejected,  and  is 

'  nigh 

1+  R.CV.   19,  g.         t  John,  17.  12. 


Univerfalifm  ednfounds  &nd  deftroys  itftlf  %gj 

*  nigh  unto  curling  ;  whofe  end  is  to  be  burned.'  This  is  tak- 
ing of  it  for  granted  that  thofe  apoilates  did  then  exift.  See  a- 
gain,  verfe  otb  :  *  But,  beloved,  we  are  perfuaded  better  things 
4  of  you,  and  things  that  accompany  falvation.'  Thefe  latter 
had,  or  appeared  to  have,  grace  in  their  hearts,  things  which 
accompany  falvation.  Therefore  the  apoftle  was  perfuaded  they 
never  would  fall  away,  after  the  manner  of  the  former. 

This  interpretation  of  thefe  texts  in  Hebrews,  it  is  well  known3 
is  denied.  Some  divines,  allowed  to  be  well  acquainted  with' 
fcripture,  hold  that  the  apoltle  is  here  fpeaking  hypothetical!/ 
or  making  a  fuppofition  of  a  cafe,  which,  at  the  fame  lime,  nev- 
er exiftsi  That  is,  if  true  believers  in  Chrifl  (hou\A  fall  away, 
whereas  they  never  do,  it  would  be  impoffiblc  to  renew  them 
again  unto  repentance.*  This  fenfe  of  the  pafTage,  to  fay  the 
leaft,  appears  to  be  embarraffed.  Should  this  be  granted,  how- 
ever, to  be  the  apoftle's  meaning,  ftill  the  fame  is  faid  of  Ahi- 
thophel  and  Judas  ;  they  cannot  be  renewed  unto  repentance. — 

*  Add  iniquity  unto  their  iniquity  ;   and  let  them  not  come  into 

*  thy  righteoufnefs.     Let  them  be  blotted  out  of  the  book  of  the 

*  living,  and  not  written  with  the  righteous.  Let  their  eyes  be 
4  darkened  that  they  fee  not.  Pour  out  thine  indignation  upon 
1  them  ;  and  let  thy  wrathful   anger  take  hold  of  them. — Let 

*  there   be  none  to  extend  mercy  unto  him.     When  he  fhall  be 

*  judged,  let  him  be  condemned;  and  let  his  prayer  become 
'  fin.'f  Thus  David  prays  to  the  Lord  againft  his  enemies.— 
Which  prayer  is  interpreted  in  the  New  Teftament  as  a  proph- 
ecy againii  Ahithophel  and  Judas  ;  and  was  executed  upon 
them.  They  therefore  are  paft  all  recovery.  They  are  cut  off 
from  divine  mercy,  none  to  extend  mercy  unto  tkem  ;  being 
given  over  to  the  wrathful  anger  of  almighty  God.  It  is  alf-j 
impofilble  to  renew  them  by  the  fpirit  of  grace.  Let  them  not 
come  into  tiiy  righteoufnefs.  When  he  fhall  be  judged,  let 
him  be  condemn-ed  ;  or,  as  in  the  margin,  when  he  fhall  be  tri- 
ed by  fore  judgments,  let  him  go  out  guilty  or  wicked  ;  and 
let  his  prayer  become  fin.  Agreeably  to  C  brill's  words,  'He 
1  that  fhall  blafpheme  againft  the  Holy  Ghofr,  hath  never  for. 
givenefs.'J     The  plain  language  is,  their  prayer  mall  never  be 

any 

*  Repentance  often  means  outward  reformation.  *  The  men  of  Nineveh  repented  ;* 
the  whole  body  ol  them  outwardly  reformed.  From  this  fort  of  repentance,  or 
from  external  righteouinefs,  men  may  fall  ;  but  from  faving  grace,  or  evangelical  re- 
pentance they  never  do  fall.  Therefore,  this  hippo  fed  reneu  unto  repent- 
ance does  not  prove  that  they  before  had  penitent  hearts  ;  nothing  can  be  argued  from 
this  mode  of  fpeaking. 

x  feiai,  69,  83,  27,  aS,  and,  jog,  7..   t*.         %  Mark.  $,  2^ 


2$6  Univcrfaljfm  conjeunds  and  itftnys  itfeif. 

any  other  than /£// — They  iliall  never  come  into  Chrift/s  right* 
roufncfs,  or  be  clothed  with  bis  righteoufnefs — They  mail  nev- 
er, to  eternity,  he  renewed  by  the  Holy  Ghoft.  Thefe  traitors., 
being  claffed  with  fuch  as  commit  the  unpardonable  fin,  have 
this  mod  awful  fentence  pa  fled  upon  them  while  they  are  ftil! 
Jiving. 

Thus  fcripture  afTures  us,  feme  men,  among  whom  Judas 
Sands  at  the  head,  are,  even  before  they  depart  this  life,  irre- 
coverably loft.  They  cannot  pofTibly  be  faved  by  the  renewing- 
of  the  Holy  Ghoft.  Their  end  is  to  be  burned.  Their  final 
ftate  is  a  irate  of  mod  exquifite  torment.  Their  doom,  Jp  inex- 
preflibly  dreadful,  is  pronounced  upon  them  while  they  remain 
in  this  world.  And  Judas's  torment  began  in  this  world. in  fome 
degree.  Becaufe  he  had  betrayed  the  innocent  blood,  his  con- 
fcience  fo  pierced  him,  and  preyed  upon  him,  that  he  was  driv- 
en to  k.y  violent  hands  en  himfeif,  and  thus  put  an  end  to  his 
own  wretched  life  by  another  horridly  wicked  deed.  In  oppo- 
sition to  the  whole  word  of  God,  fome  men  have  the  hardinefs 
to  fay,  As  none  ever  returned  from  hell,  to  give  an  account  of 
that  place,  and  as  it  is  wholly  invifible  to  mortal  eyes  ;  fo  we, 
have  no  certain  knowledge  about  it  ;  and  it  is  vain  to  talk  of 
that  we  know  3  it  tie  or  nothing  about.  But  the  cafe  of  Judas, 
and  other  like  cztes,  give  us  as  linking  a  refemblance  of  hell 
torments,  as  can  he  of  fervice  to  us  in  this  world. 

The  impoffibility  of  renewing  thefe  apoflates  to  repentance 
does  not,  however,  arife  from  fome  deficiency  in  the  atonement. 
No  Cm  can  be  fo  great  as  to  exceed  the  righteoufnefs  of  Chrift. 
Neither  is  it  becaufe  the  holy  fpirit  is  unable  to  change  their 
heart*.  God  has  all  hearts  in  his  hand,  as  the  clay  is  in  the 
hand  of  the  Potter.  But,  for  wife  ends,  God  determines  them 
ior  perdition.  It  is  his  determination  which  makes  it  impofiible 
for  them  to  be  restored  to  faivation.  Blafpheming  againft  the 
Holy  Ghoft,  or  whatever  amounts  to  the  unpardonrblc  fin,*  is 
above  ail  others  deftru&ive  to  chriftianity  .t     Accordingly,  God 

has 

*  Seine  confine  this  fin  wholly  to  words.  But  if  we  attend  f  Pl'al.  69,  and  109  ; 
fo  to  what  is  faid  ui  other  places  of  Ahithophel  and  Judas,  to  what  Chrift  lays  of  his 
crucifiers  in  his  prayer,  '  lasher,  forgive  them,  for  they  know  not  what  they  do  ;'  to 
what  the  apcftle  Paul  lays  of  his  persecuting  the  faints,  yet  obtained  he  mercy,  becaufe 
he  did  it  ignorantly  ;  to  what  the  apbftle  John  fays  of  the  fin  unto,  death  ;  attention 
So  thefe  things  may,  perhaps,  fhow  us  that  cbnduft  as  well  as  words  come  into  the 
avnount,and,  in  fome  cafes,  coafiitute  a  material  part  of  the  unpardonable  fin. 

i  Ah ithophel    hateii   David    with   a    mortal   hatred.     He  coolly  and    deliberately 

fought  his   deftruction  becaufe  of  his  remarkable  piety  and    brokenneis  of  heart.      In 

eppofition  to  the  cleare'ft  light  of  his  own  c'On'lcience,  Ahithophel    branded  David's 

lingular  afts  of  humiliation  with  infamy,  calling   thetn    hypocrify.     •  When  I   (Da- 

cpt,  andchaftehed  my  foul  with  falling,  that  was  to  my  reproach.     My  km«£ 


Univerfalifm  confounds  and  deftroys  itfclf         igy 

has  fet  a  double  guard   againft   this  fin,  by    declaring,  It  fhali 
never  be  forgiven. 

Hence  the  fentence  of  perdition  is  patted,  irrevocably  patt- 
ed, and  before  they  die,  on  fuch  as  have  had  the  beft  advanta- 
ges for  eternal  life.  It  was  as  free  for  Judas  to  have  received 
the  grace  of  lift  in  his  heart,  as  it  was  for  the  reft  of  the  apoftles. 
The  atonement  provided  all  outward  means,  motives  and  offers 
for  him,  as  well  as  for  them.  The  gift  of  grace,  and  all  need- 
ed grace,  was  as  freely  offered  to  Ahithophel  as  to  David.  Both 
of  thefe  traitors  were  fubjecis  of  the  cleared:  conviclion.  It  was 
as  free  for  them  to  have  a&ed  agreeably  to  the  light  of  their  own 
confcience,  as  to  have  exerted  all  their  malice  of  heart  againft 
this  light.  Such  as  received  miiaculous  gifts  by  the  Holy  Ghoft, 
it  was  equally  free  for  each  one  of  them  to  have  received  the 
Holy  Ghoft  as  their  fan6lifier,  and  been  partakers  of  thofe  better 
things  which  accompany  falvation. — Thefe  noted  fcripture  facts 
illuitrate  and  eftablifh  the  point  before  us.  Full  atonement  for 
all  is  therefore  confident  with  the  endlefs  perdition  of  Jome  of 
our  fallen  race.      From  the  laft  recited  faft  we  are  led, 

VII.  To  detect  the  wrong  ufe  made  by  univerfalifts  of  Rom* 
v,  18  ;  and  to  apply  this  text  to  our  prefent  object. — ?  There- 

*  fore  as  by  the  offence  of  one  judgment  came  upon  all  men  to 

*  condemnation  ;  even  fo  by  the  righteoufnefs  of  one  the  Jree 
6  gift  came  upon  all  men  unto  justification  of  life.'  It  is  im- 
poflible  this  free  gift  mould  come  on  all  men,  fo  as  to  fecure 
each  individual  in  juftification  of  eternal  life.  Some  do  fall  in- 
to that  flate  from  which  they  never  can  be  recovered  to  eternal 
life  ;  or  they  never  can  be  renewed  again  to  repentance,  which 
amounts  to  the  fame.  This  text,  therefore,  does  nothing  to- 
wards proving  the  falvation  of  all  men.  To  affert  it  does,  is 
making  of  it  contradicl  what  we  havejuft  feen  of  the  unpardon- 
able fin.  And  to  make  one  part  of  fcripture  contradicl  another 
proves  nothing. — Such  as  profefs  Chr^it,  have   been  once  en- 

O  o  lightened 

'  arc  weak  through  falling  •  and  my  flefa  faileth  of  fatnefs.     I  becime  alio  a  reproach 

*  unto  them  ;  when  they  looked  upon  me   they  fhaked  their  heads.     They  have  re- 

*  warded  me  evil  for  good  ,  and  hatred  for  my  love. — He  remembered  not  to  fhew 
1  mercy,  but  perfecuted  the  poor  and  needy  man,  that  he  might  even  flay  the  broken 
'in  heart.'  Now,  for  the  moft  diftinguimed  a£b  of  devotion  and  humiliation,  the 
fpecial  fruits  of  the  holy  fpirit,  for  theie  to  be  ftigmatized  with  hypocrify,  as  the 
work  of  Satan,  what  can  be  more  ckftru&ive  to  religion  ?  And  a  profefkd  friend  to 
David,  and  the  firft  counfe'-lor  of  the  nation  to  do  this  ?  Not  only  fo,  ILhithophers 
counfel  for  Abfalom  to  commit  inceft  with  his  father's  wives  was  the  fame  as  coun- 
felling  to  do  evil  that  good  might  come.  But  in  Ahithophel  and  David  we  have 
types  of  Chrift  and  Judas,  and  the  greater  fin  of  Judas,  as  Chrift  was  the  antitype  of 
David.  Again,  blafphemy  againft  the  Holy  Ghoft  is  moft  deftruftive.  To  call  the. 
work  of  the  Holy  Spirit,  the  work  of  the  devil,  tendi  dire&  y  to  fitbvert  thejofpel. 


293  tfnivcrfailifui  confounds  and  dzjlroys  itfelf. 

lightened,  have  rejoiced  tor  a  while,  have  received  miraculous 
gifts,  or  have  been  partakers  of  the  powers  of  the  world  to 
come,  which  is  the  gofpel  ftate  ;  if  fuch  openly  reject  Chriil,fo 
as  to  join  in  his  crucifixion,  or  perfecute  his  difciples,  it  is  im- 
pofTible  they  fhould  ever  be  reftored  to  falvatiorKor  to  repent- 
ance. It  cannot  be  denied  that  Judas  h?A  all  thefe  qualifica- 
tions, gifts  and  graces  ;  but  not  having  grace  in  his  heart  he 
fell  away.  It  cannot  be  denied,  from  what  we  have  jlift  fecn 
foretold  of  him  out  of  the  book  of  Pfalms,  that  he  fell  beyond 
the  utmoft  reach  of  recovery.  This  free  gift  therefore  cannot 
come  on  all  men,  in  fuch  fort  as  to  fecure  the  eternal  falva'tion 
of  each  individual.  This  one  exception  of  Judas  is  enough, 
were  there  nothing  elfe,  to  filence  univerfalifh.  This  one  ex- 
ception of  Judas  muft  compel  us  to  look  out  for  fome  other 
meaning  to  this  text  in  Romans,  than  what  is  taught  us  by  uni- 
verfalifts. 

'  Therefore  as  by  the  offence  of  one  judgment  came  upon  aU 
'  men  to  condemnation  ;  even  fo  by  the  righteoufnefs  of  one  the 
free  gift  came  upon  all  men  to  j  unification  of  life.'  Granting 
the  free  gift  to  be  expreflive  of  the  fullnefs  of  the  atonement,  it 
muft  then  be  eonfidered  as  univerfal  as  the  '  condemnation.'— 
There  is  fome  reafon,  at  lead,  to  interpret  the  free  gift,  in  this 
place,  in  this  univerfal  fenfe  :  that  is,  that  it  comes  on  all  men 
without  exception.  For  the  *  offence  of  oti<z  is  fet  in  oppofu 
tion  to  the  4  righteoufnefs  of  one-'  By  the  offence  of  one  judg- 
ment came  upon  all  men  ;  even  fo  by  the  righteoufnefs  of  one 
the  free  gift  came  upon  all  men.  Both  the  tormer  and  the  lat- 
ter, in  fome  proper  itnCe,  muft  compare.  This  appears  to  be 
the  defign  of  the  apoftle.  To  make  the  comparifon  in  every 
fenfe  is  going  to  excels  ;  unlefs  the  circumftances,  connection, 
or  nature  of  the  fubjeft  warrant  fuch  companfon.  But  the  con- 
trail; between  C|irift  and  Adam  is  clearly  reftritted  in  one  im- 
portant article.  It  is  not  pcflible  the  free  gift  fhould  actually  fe. 
cure  the  falvation  of  every  individual,  for  reafons  above  given, 
Notwithstanding,  the  free  gift  may  be  as  cxtenuvc  as  the  con- 
demnation, in  fome  other  interesting  article  ;  which  appears  to 
be  this  :  The  atonement  or  free  gift  has  placed  all  men  in  a  ftate 
of  probation.  It  gives  opportunity,  means,  and  offers  to  all  ; 
men,  for  justification  to  eternal  life.  Or,  to  fay  the  leaf!,  it 
places  every  one  in  a  falvable  Hate.  Even  pagans  have  oppor- 
tunity to  '  feek  the  Lord,  if  haply  they  might  feel  after  him, and 
1  find  him.'*     Thus,  a  price  to  get  wifdom,  or  to  feci  after  and 

find 
*  A£ls  17,  27. 


Univerfalifm  confounds  and  deflroys  itfelf  299 

find  eternal  life,  is  put  into  the  hand  of  every  one  of  Adam's 
race.  In  this  fenfe,  the  free  gift  is  contrailed  with  the  judg- 
ment ;  both  being  equally  extenfive,  or  have  come  on  all  men. 

Furthermore,  in  confequence  of  Chrifl's  righteoufnefs,  the 
Holy  Spirit  is  lent  to  reprove  the  world  of  fin,  &c.  It  is  fuppof. 
ed  he  drives  with  all  men.  It  is  thought  that  every  human  be- 
ing has  his  day,  or  feafons,  or  times  of  conviction.  Accord- 
ing])', the  free  gift  appears  to  come  upon  each  individual,  in 
fuch  manner  as  nothing  is  wanting  but  its  right  improvement. — 
Nothing  but  *  a  willing  mind,'  according  to  the  means  of  light 
each  one  has,  appears  to  be  requifite  to  bring  him,  in  the  iffue, 
to  a  fiate  of  juflification  of  life. 

It  is  here  of  efpecial  notice,  the  condemnation  comes  on  all 
men  jufl  Co  far,  and  no  farther  than  they  join  with  Adam,  and 
m?.ke  his  fia  their  own.  No  one  was  ever  condemned  except 
for  his  own  fin.  So  men  muff  give  their  (ree  and  heartv  appro- 
bation to  Chrifl's  righteoufnefs,  otherwife  they  cannot  therebv 
obtain  jui'iification  unto  life.  This  is  one  principal  thing  aimed 
at  in  Rom.  v.  And  the  context  of  the  verfe  we  are  now  ex- 
plaining, is,    ■  They  which  receive  abundance  of   grace  and   of 

*  the  gift  of  righteoufnefs  (hall  reign  in  life  by  one,  Jefus  ChrifiV 
Here  the  promifc  is  to  thofe,  and  thofe  only,  who  receive  a- 
bundance  of  grace  and  righteoufnefs.  It  is  only  to  fuch  as  cor- 
dially embrace  the  righteoufnefs  of  Chrifl.  Thefe  words  alfo 
caution  us  again  ft  fuppofing  that  the  free  gijt  on  all  men ,  im- 
mediately following,  ihculd  intend  any  thing  more  than  the  way 
and  means  of  juflification  of  life  ;  evidently  limiting  juflifica- 
tion itfelfto  fuch  as  receive,  or  approve  of,  the  gift  of  right- 
eoufnefs. For,  this  idea  the  apoftle  conflantly  maintains.  He 
begins  this  chapter  with  the  doftrine  of  juflification  by  faith  a- 
lone.     '  Therefore  being  juflified  by  faith,   we  have  peace  with 

*  God.'  &c.  Which  is  a  confequence  of  what  precedes.  All 
men,  whether  Jews  or  Gentiles,  who  have  this  faith,  are  in  a 
juflified  fiate.  But  faeh  as  have  not  this  faith  are  in  a  flate  of 
condemnation.  Thefe  things  he  had  before  eftablifhed  ;  being 
fome  o\  the  principal  things  he  had  in  view.  And  he  directly 
aflerts,  Ch.  ix,  8,   '  They  which  are  the    children    of  the  flefh, 

*  thefe  are  not  the  children  of  God:  buttle  children  of  the 
promife  are  counted  for  the  feed.'  Inftead  of  promifes  of  life 
to  the  children  of  the  flefh,  he  gives  none  but  threatenings  of 
death.  \  If  ye  live  after  the  flefh,  ye  fhall  die.'  Ch.  viii,  n, 
Which  death  is  put  in  oppofition  to  eternal  life,  as  may  be  fee 
jrom  the  connexion.     And   this  threatening  is  frequent  in  tlv 

Epifllc,  1R 


300  Univerfalifm  confounds  and  deflr&ys  itfelf 

Epiftle.  Hence,  the  companfon  is  maintained.  Such  as  unite 
with  Chrift,  and  receive  the  gift  of  his  righteoufnefs,  are  there- 
by juftified  unto  life  eternal.  But  fuch  as  reject  Chrift  and  def- 
pife  his  grace,  ftill  approving  of  Adam's  offence,  remain  under 
condemnation  or  death  eternal.  The  condemnation  comes  on 
all  men,  andbecaufe  they  join  in  Adam's  fin,  fo  actual  juftifi- 
cation  is  a  confequence  of  faith  in  Chrift,  otherwife  the  com- 
parifon  is  loft. 

There  are  fcripture  examples  to  juftify  the  above  interpreta- 
tion of  Rom.  v,  18.  As  Eph.  i,  13.  The  gofpel  is  called  *  the 
gofpel  of  falvation.5  Which  is  but  the  outward  mean,  to  in- 
ftruct  us  in  the  way  of  falvation.  Chrift  faid,  John  iv,  22, — 
6  Salvation  is  of  the  Jews.'  They  had  the  oracles  of  God,  to 
teach  the  way  of  falvation  ;  2  Cor.  v,  19.  *  God  was  in  Chrift, 
'  reconciling  the  world  unto  himfelf,  net  imputing  their  tref- 
'  paffes  unto  them.'  Here  again,  as  we  have  already  feeft,  we 
are  compelled,  from  the  connection  and  from  facts,  to  confider 
this  as  a  door  being  open,  or  provifion  made  for  God  to  receive 
every  returning  (inner,  inftead  of  all  men  being  actually  recon- 
ciled, and  brought  into  covenant  with  him.  That  is,  the  way 
and  means  we  are  obliged  to  confider  in  lieu  of  the  event  itfelf. 
Therefore,  thefe  words,  *  Even  fo  by  the  righteoufnefs  of  one, 
'  the  free  gift  came  upon  all  men  unto  juftification  of  life,'  niuft 
be  taken  in  the  fame  manner.  The  connection,  as  well  as  the 
tenour  of  fcripture,  obliges  us  to  take  the  way  and  means,  in 
this  cafe,  for  the  thing  itfelf.  The  free  gift  upon  all  men  in- 
tends full  provifton  made  for  the  juftification  of  all  men.  But 
whether  all  men  will  be  juftified  is  not  here  decided.  The  words 
alfo,  the  Jree  gijt  upon  all  men,  might  as  well  be  rendered,//^ 
free  gift  to  all  men.  The  original  admits  of  this  conftruction. 
The  fame  as,  falvation  by  Chrift  is  provided  and  offered  to  all 
men       Or,  the  grace  of  God  hath  appeared  to  all  men. 

It  will  now  be  objected,  a3  the  judgment  upon  all  men  to 
condemnation  has  actually  taken  effect  upon  all,  fo  the  Jree  gift 
muft,  eventually,  effect  the  juftification  and  falvation  of  all  ; — - 
otherwifc  the  comparifon  is  loft.  But  this  has  been  already  an. 
lwered.  The  judgment  actually  takes  effect  upon  all  men  to 
condemnation, becaufe  they  join  with  Adam.  So  all,  who  unite 
with  Chrift  by  faith,  and  fuch  only  as  unite  with  Chrift  by 
faith,  are  partakers  of  the  gift  of  righteoufnefs.  •  Had  Paul 
meant  to  have  been  an  univerfalift,  why  did  he  fay,  '  They 
*  which  receive  abundance  of  grace  ihall  reign  in  life  by  one  ?' 
On  the  univerfal  plan,  this  condition   of  receiving    grace,  or 

having 


Univcrfalifm  confounds  'an  J  dtjlrdys  itfdf.  301 

having  faith  inChrift,  is  totally  fet  afide.  Whether  men  have 
faith  or  not,  in  this  world,  they  are  certain  to  reign  in  life. — 
But  the  apoftle,  in  the  fame  epiftle,  mows  how  fome  men  are 
made  vcilels  of  wrath  fitted  for  deftru£tion  ;  given  over  to  trib- 
ulation, and  anguifh,  and  wrath  ;  prepared  ior  the  day  of  wrath 
and  revelation  of  the  righteous  judgment  of  God  ;  who  (halt 
render  to  every  man  according  to  his  deeds.*' 

Paul  could  not,  with  confiftency,  on  the  univerfal  ground, 
'  wifh  himfelf  accurfed  from  Chrilt  for  his  kinfmen  according 
to  the  fleiri  ;'+  whom  he  forefaw  were  cafl  away  of  God.  If 
all  go  to  heaven  when  they  die,  there  are  no  evils  except  in  this 
world.  And  it  is  hard  to  fay,  on  this  plan,  who  have  the  great- 
eft  evils  to  fear,  in  this  life,  either  faints  or  iinners.  Again,  in 
Dr.  Chauncy's  fcheme,  the  whole  of  the  cajiing  away  of  God, 
and  the  fum  total  of  the  citrfe,  is  until  the  damned  repent,  or 
it  is  then  finifhed.  What  man  of  fenfe  in  this  cafe,  would 
wifh  to  fuffer  an  evil  inexpreflibly  great,  fo  to  deliver  the 
damned  !  This  indeed  could  not  be  an  a£r.  ol  benevolence.  For 
it  is  uncertain,  on  this  plan,  whether  the  damned  will  fnfTer  the 
torments  of  hell  to  the  amount  of  a  broken  bone,  or  even  of  a 
tooth-ach.  But  fuppofing  the  apoftle  to  forefee  the  evils  com- 
ing on  his  kinfmen  in  this  life,  and  that  they  would  fland  it  out 
a  long  time  in  hell,  before  they  mould  yield  ;  yet  how  could 
he  wifh  to  fuffer  for  their  relief,  or  even  wifh  their  relief,  when 
nothing  but  hell -torments  can  fit  them  for  heaven  ?  Chrilt 
himfelf  could  not  wifh  to  die  for  thefe  characters,  neither  could 
his  death  profit  them. 

VIII.  To  argue  that  the  atonement  is  complete,  provided  all 
men  fliould  be  faved,  and  incomplete  provided  part  mould  be 
finally  loft,  is  making  the  grace  of  God  depend  on  the  will  of 
creatures  ;  and  eftimating  the  grace  of  God  according  to  the 
conduct  of  creatures.  The  fame  as  faying,  if  all  men  embrace 
the  offers  of  falvation,  made  by  virtue  of  the  atonement,  and  are 
indeed  faved,  then  muff  the  atonement  be  considered  as  com- 
plete. But,  if  fome  men  defpifc  and  reject,  the  offers  of  falva- 
tion, and  perifheverlaftingly,  then  muft  the  atonement  be  con- 
sidered as  incomplete.  As  though  wicked  men  could  not  abufe 
a  good  thing  !  As  though  finners  had  found  out  fomething  new, 
by  clearing  themfelves  of  blame,  and  charging  the  fault  on  the 
atonement. 

The  atonement  is  ever  to  he  viewed  as  a  mean  which  opens 
ihe  door  for  free  offers  of  pardon.     How  men  treat  thefe  offers, 

makes 

*  Cfe.  2,  5—9,  ando,  2-.         v  Ch.  9,  %. 


Univerfalifin  Confounds  and  dejlroys  itfdf. 

makes  no  difference  as  to  the  atonement.  Provificn  is  preferr- 
ed in  the  gofpel,  adequate  to  the  needs  of  ruined  men.  But, 
thofe  invited  to  the  wedding  ftaft*  as  in  Matt,  xxii,  3,  will 
not  come.  And  the  maftcr  of  the  feaft  declares,  *  None  of 
thofe  men  which  were  bidden,  {hail  tafte  of  my  flipper.**  Now, 
becaufe  fome  ?r<ake  light  or  the  offers  of  falvation,  and  are  here 
exprefsly  excluded  the  gofpcl-feaft,  and  forever  fhut  out  of 
heaven  ;  does  this  leiTen  the  rich  dainties  of  the  feaft  ?  Does 
the  refufal  of  fome,  and  their  final  rejection,  leficn  the  provif- 
ion  made  ?  Or,  does  this  argue  there  is  not  enough  for  all  who 
have  been  invited,  and  for  all  men  ? 

But,  if  there  is  nothing  more  than  the  outward  means  and  of- 
fers of  falvation,  none  will  ever  be  faved.  Amidfr  all  the  rich 
provision  and  outward  bleflings  of  the  gofpel,  the  great  body  of 
mankind  defpife,  and  wonder,  %nd  perifb.  This  would  uni- 
vc.fallv  be  the  cafe,  were  it  not  that  God  makes  fome  men  wil- 
ling id  the  day  of  his  power.  The  atonement  makes  provifion 
for  God  to  (how  his  power  and  grace  on  the  hearts  of  men,  for 
whemfoever  he  will  :  either  for  ail  mankind,  or  a  part  only,  as 
his  wifdom  directs.  In  doing  this,  God  aQs  from  his  fovcreign 
pleafure,  as  in  the  events  above  related.  The  number  of  angels, 
and  each  individual,  who  iland  or  fall,  the  will  of  God  abne 
determines.  Whether  Adam  holds  his  paradife,  or  not,  is  de- 
termined wholly  by  the  will  of  God.  Whether  the  gofpel  be 
fpread  over  the  whole  e'arth,  or  poly  in  parts  of  if,  none  but 
God  can  decide  this.  Whether  all  thofe  who  march  out  of  E- 
jyypt  with  Mofes,  and  crofs  the  P.ed  Sea,  ill  a  1 1  indeed  go  in  and 
poffefs  the  good  kiid,  or  whether  the  great  body  of  them  fhall 
^omeJho.rUthrp^gh  unbelief  ;  God  alone  fixes  this  important 
matter.  Whether  king  Zedekiah  and  ins  people,  clofely  be- 
Heged  by  the  enemy  ;  whether  all  of  them,  or  whether  any  part 
of  them,  wiil  icve  their  lives  by  falling  away  to  the  Chaldean 
army,  lies  with  God  only  ;  as  he  lives  he  has  no  pleafure  in 
;;:  ;.:  death.  When  [erufale.m  h  about  to  be  frozen  down  by 
the  Qentiles,  and  vengeance  actually  repayed  on  Hie  cruciiiers 
of  Chrift  :  whether  many,  or  few.  or  how  many  of  the  devoted 
nation  will  fave  their  lives  by  fleeing  to  mountains,  this  is  de- 
by  the  great  God  and  judge  of  the  world.  Whether  Ju- 
das is  kept  by  C brill  unto  falvation,  or  whether  he  is  lo/i,  that 
the  fcripl  1  :r  be  fulfilled,  this  Chrift  himfelf  determines, 

]      }■!  thefe  in!':  apc&A,    we  fee  full  provihon,  and  a  door  of  falva- 
aened.     In  all  thefe  inftanefcs  we  fee  perfect  freedom,  and 

blame 

Luke  1 ,. 


'    uniuerfalifm  confounds  afid  dtjiroys  iifelf,  303 

blame  refting  on  none  but  the  delinquents  or  tranfgreffors.  In 
all  thefe  inftances  we  fee  the  fovcreign  determination  of  God. 
All  thefe  inftanOfcs  harmonize  with  God's  own  words.  '  I  will 
'  be  gracious  to  whom  I  will  be  gracious,  and  will  mew  mercy 
8  on  whom  I  will  mew  mercy. '* 

I  am,  &c. 


< 


L  E  T  T  E  R    III. 

1 
ment  with  full 


Whither  fin  deferves  cndltfs  punijhrnent  ;  zuhich   is  Jut  the 
to  illujlrate  the  confjlency  'of  this ' puntfli 


tone  ment. 


D 


My  Dear  Friend; 

R.  Chauncy  denies  the  infinite  demerit  of  fin.  Anj 
is  neceiTary  he  mould,  elfe  he  mult  at  once  renounce  his 
fcheme.  For  he  holds  the  damned  fuffer  all  they  deferve.— 
The  arguments  he  ufes  designedly  to  prove  that  fin  is  not  an  in- 
finite evil,  and  dees  not  deferve  endlefs  pnrumment,  will  here- 
after be  examined. 

If  it  cannot  be  made  evident  that  tin,  from  its  nature  and  ten- 
dency, is  an  infinite  evil,  a  crime  unboundedly  great,  the  doc- 
trine of  endlefs  punifiiment  mult  be  given  up.  For  divine  jus- 
tice mull  appear,  and  be. made  glorious,  in  the  fuffeiings  of  the 
damned.  Which  cannot  be,  unlcfs  their  fufferings  arc  propor- 
tioned to  their  ill  defert.  Therefore,  we  may  reft  aiiured  tha: 
the  damned  will  not  be  doomed  to  fuffer  an  unlimited  duration, 
unlefs  their  crime  is  an  unlimited  evil.  But  if  it  can  be  mown 
that  fin  againfl:  God  is  an  evil  iriirneaftLrabU,.  in  one  or  more  re- 
flects immenfe  ;  it  will  then  be  allowed  that  fin  deferves  endlefs 
punifhment.  And  that  God  would  be juft,  mould  he  inflict,  this 
punimrnent. — Yea,  that  he  muft  do  it,  whenever  he  lays  judg- 
ment to  the  line,  and  righteoufnefs  to  the  plummet. 

Some  would  account  for  the  interminable  fufferings  of  the 
damned  in  another  way  ;  or  without  proving  or  granting  fin  to 
be  an  unlimited  evil.  Which  is  to  allow  fin  to  be  a  very  great 
evil,  fo  as  to  render  it  jufl  for  God  to  doom  finners  to  a  ftate  o£ 
fuffering,  which  is  to  continue  as  long  as  they  ihdil  continue  to 
fin  againlt  him.  And  that  God  has  a  right  to  tor-fake  finners 
wholly,  and  never  communicate  to  them  the  fan cli tying  agency 

of  " 
»I*od.  33,  icy. 


Univcrfalifm  confounds  and  dytroys  lifcff. 

of  his  Holy  Spirit.  Which  is  to  make  their  unceafing  flatc  oi 
mifery  fure.     For,   in  this  cafe,  they  will  never  ceafe  finning. 

In  repiy  to  this  fentiment,  fcrioture  reprefents  finners  to  be 
fentenced,  and  forever  punifhed  in  the  future  flate,  for  fins  they 
committed  token  in  the  body,  in  this  world.  When  Chrilt 
reprefents  himfelf  as  fentencing  finners  to  everlafting  fire,  the 
fentence  is  grounded  on    their  paft  condu8,   in  this  world*  : — 

•  For  I  was  an  hungered,  and  ye  gave  me  no  meat,'  &c.  St. 
Paulalfo  fays,  '  Wc  rauft  all  appear  before  the  judgment  feat  of 

•  Chrift,  that  every  one  maff  receive  the  things  done  in  hisbody, 

•  according  to  that  he  hath  done,  whether  it  be  good  or  bad.' — '• 
Thus  according  to  fcripture,  fiuners,  at  the  day  of  judgment, 
will  be  doomed  to  a  punifhment  they  already  deferve,  for  their 
fins  committed  in  this  life.  But  they  would  not  deferve  to  be 
doomed  to  mifery  without  end,  for  thefe  fins,  if  thefe  fins  were 
not  an  infinite  evil,  and  they  infinitely  criminal.  It  is  alfo  on 
no  other  ground  that  the  glory  of  divine  juftice  can  appear,  but 
by  threatening  everlafting  punifhment,  and  aclually  executing 
this  threatening.  There  does  not  appear  to  be  any  juftice  in 
condemning  a  criminal  to  a  punifhment,  which  he  does  not  al- 
ready deferve,  for  what  he  has  already  done.  This  is  to  con- 
demn him  for  that  of  which  he  is  not  guilty.  Therefore,  if  the 
infinite  demerit  of  fin  cannot  be  proved,  the  do&rine  of  endlefs 
punifhment  cannot  be  fupported. 

The  following  things,  it  is  thought,  will  fhow  us  why  fin  is 
to  be  confidered  as  an  evil  immenfely  great,  in  what  refpefl  it 
is  fo,  and  why  finners  deferve  to  be  forever  punifhed,  for  their 
deeds  done  in  the  body. 

i.  The  evil  of  fin  is  not  infinite  in  the  fame  fenfe  as  God  is 
infinite.  Neither  is  it  infinite  in  the  fame  fenfe  as  the  right- 
eonfnefs  of  Chrift  is  infinite.  But  it  is  infinite  in  this  fenfe,  its 
extent  cannot  be  meafured  by  numbers.  We  cannot  find  an 
end  to  it,  or  count  up  itsgre?.tnefs.  We  may  count,  and  count, 
by  figures  or  by  numbers,  ever  fd  long,  and  ftill  fall  infinitely 
•hart  of  finding  the  full  extent  of  this  evil,  the  evil  of  fin.  No 
other  than  an  unlimited  term  will,  of  courfc,  apply  in  this  cafe. 
To  call  fin  therefore  an  infinite  evil,  gives  a  confident  and  true 
idea  of  f  he  magnitude  of  this  evil.  And  its  magnitude  or  great- 
nefs  cannot  be  exprefted  but  by  the  word,  infinite  ;  unlefs  it  he 
a  word  of  like  import. 

The  happinefs  of  faints  in  heaven  is  called  eternal  happinefs. 
Their  heppinefs,  however,  is  not  eternal  in  the  fenfe  the  hap- 
pinefii  of  God  is  eternal.  Their  exiftence  is  finite  and  tempo- 
ral. 


Univerfalifm  confounds  and  deftroys  itfdf.  305 

ral.  They  never  will  arrive  to  any  other  but  a  finite  exiftence  ; 
and  they  may  forever  look  back  and  fee  that  their  happinefs  has 
hitherto  been  only  temporal  happinefs,  or  only  for  a  time. — - 
Whereas  the  exiftence  of  God  is  in  every  fenfe  an  eternal  exift- 
ence. God  inhabits  eternity.  With  one  eternal  view  he  com- 
prehends eternity.  But  the  happinefs  of  faints  in  heaven  is  pro- 
perly called  an  eternal  happinefs,  becaufe  it  will  never  come  to 
an  end.  So  fin  is  properly  called  an  infinite  evil,  on  account  of 
the  evil  it  tends  to  do,-  and  becaufe  it  deferves  endlefs  mifery. 
This  will  prefently  appear.     Therefore, 

2.  Sin  confifts  in  wrong  affeclion,  an  evil  propensity,  or  what 
fcripture  calls  *  an  evil  heart.'  This  evil  heart  is  wholly  op- 
pofed  to  the  law  of  God.  Although  the  written  law  may  not 
be  brought  into  view,  yet  this  evil  heart  Hands  ready  to  oppofe 
it  whenever  it  is  brought  into  view.  And  Hands  ready  to  op- 
pofe the  Divine  Being,  whenever  his  character  is  exhibited  to 
the  understanding.  This  evil  propenfity,  or  carnal  mind,  is 
enmity  againfl  God  ;  is  not  fubject  to  his  law,  neither  indeed 
can  be.  Again,  this  evil  propenfity,  this  yzrc,  *  is  the  tranfgreff- 
'  ion  of  the  law  ;'*  or  violation  of  the  law,  as  it  might  be  ren- 
dered. Now,  the  law  being  holy,  juft,  and  good,  it  is  of  the 
firft  importance  it  fhould  be  maintained.  The  fafety  and  hap- 
pinefs ©f  all  holy  creatures  depend  upon  its  inviolable  preferva- 
tion.  Therefore,  to  violate  this  law,  which  goes  to  weaken 
and  deftroy  it,  muft  bean  incalculable  evil.  The  greateft  mif- 
chief  would  hereby  enfue,  did  not  the  almighty  interpofe. 

3.  Sin  is  increafed  and  becomes  more  aggravated  by  the  in- 
creafe  of  light  ;  or  by  increafing  knowledge,  finners  have,  o£ 
moral  objecls.  It  is  alfo  thought  that  moral  evil  cannot  exift 
without  fome  degree  of  knowledge  of  moral  objects.  This  ap- 
pears to  be  the  only  ground,  on  which  the  line  of  diftin&iort 
can  be  drawn  between  rational  accountable  beings  and  the  bru- 
tal kind.  And,  *  Where  no  law  is,  there  is  no  tranfgreflion.' 
Rom.  iv.  i£.  Which  implies  that  accountability  does  fuppofe 
a  law  ;  confequently  knowledge  of  this  law,  or  rule  of  right  and 
wrong  in  a  moral  fenfe.      Again,  Rom.  ii.    12,    14,   15  ;   *  As 

*  many  as  have  finned  without  law,  (hall  alfo  penfh  without  law  ; 

*  and  as  many  as  have  finned  in  the  law,   fhall   be  judged  by  the 
4  law.     For  when  the  Gentiles,  which  have  not  the  law,  do  by 

*  nature  the  things  contained   in  the   law,  thefe    having   not  the 
6  law,  are  a  law  unto  themfelves  :   Which  fhow  the  work  of  th* 

*  law  written  in  their  hearts  ;  their  confeience  alfo   bearing  wit- 

P  P  «  nefs, 

*  1  John  3.    4. 


306  Vnivcrjalifm  confounds  and  dtjlroys  itfdf. 

'  nefs,  and  their  thoughts  the  mean  while  accufing  or  elfc  eX- 
'  cufing  one  another.'*  Conviction  of  moral  good  and  evil, 
their  confcience  bearing  witnefs,  and  their  thoughts  accufing  or 
excufing  one  another,  is  the  law  written  in  their  hearts,  or  im- 
.  printed  upon  their  minds  by  the  divine  Spirit.  Which  law,  and 
no  other,  as  appears  from  the  connection,  is  to  jultify  or  con- 
demn them  ;   ■  In  the  day  when  God  fhall  judge  the    fecrets  of 

*  men  by  Jefus  Chrift.'  As  this  law  written  in  their  hearts, 
which  is  the  only  law  to  judge  them  by,  is  here  called  convic- 
tion of  fin  ;  their  confcience,  their  thoughts  accufing  or  excuf- 
ing, fo  when  it  is  faid,  e  Where  no  law  is,  there  is  no  tranf- 
'  greflion,'  it  plainly  argues  that  where  no  conviftion  of  fin  is, 
nor  ever  has  been,  there  is  no  fin.t  Confcience,  therefore, 
bears  witnefs  againft  evil  deeds,  and  againft  the  evil  propenfity 
of  the  heart  ;  fo  far,  at  leatt,  as  to  leave  every  human  being 
without  excufe.  And  fin  becomes  more  finful  by  increafing 
light.     *  Unto  whomfoever  much  is  given,  of  him  mail  be  much 

•  required.'  This  fhows  the  infinite  odioufnefs  of  (in,  it  being 
oppofed  to  an  accufing  confcience;  alfo  the  juftice  of  God  in 
punifhing  tranfgreffors. 

4.  Sin  is  evidently  an  unlimited  evil,  and  deferving  endlefs 
puriifhmerit,  becaufe  it  is  againft  God.  That  all  fin  is  againft 
God,  is  apparent,  from  what  we  have  juft  feen.  A  violation 
of  his  law  is  a  direcl  difhonor  done  to  him.  It  is  defpifing  his 
honor,  and  treading  his  authority  in  the  duft.  *  Some  inftances 
'  of  fin  are  more  directly  againft  God,  than  others  ;  but  all  fin 

*  is 

*  There  appears  no  more  difficulty  in  fuppofing  even  infants  to  have  fome  fenfe  of 
right  and  wrong,  as  to  moral  things,  than  in  luppofing  them  to  be  rational,  account- 
able btings.  Conscience,  which  bears  witnefs,  is  the  dictate  of  the  Holy  Spirit. — ■ 
And  it  items  conhftent  to  conclude  Cod  can  and  docs  give  this  to  infants,  or  certain- 
ly to  all  who  are  accountable  to  him.  This  fecms  to  be  proved  from  Romans,  as  a- 
feove. 

t  A  writer  in  the  N.  Y.  Mifltonary  Magazine,  vol.  ii,  p.  117,  arguing  that  the 
knowledge  of  moral  objects  is  not  neceffary  to  theexiftence  of  moral  evil  or  fin,  fays, 

•  On  tkishypothefis,  (that  is,  allowing  conviction  of  fin  neceffary  to  its  exiftence)  a 
« [inner,  and  a  perfon  under  conviclion,  are  phrafes  perfectly  fynotfymous  ;  one  ncc- 
«  effaiily  implying  the  other — Confequently,  to  endeavor  to  produce  and  promote  ctn- 

*  viftion  in  men,  mud  really  be  to  endeavor  to  promote  their  being  fmners,  i'mcefui 
'  cannot  exift  without  conviction.'  But  this  argument  totally  vanifhes,  only  by  grant- 
ing there  are  degrees  of  convittion.  For,  in  this  cafe,  the  loweft  degree  of  remorfe  leave* 
the  finner  without  excufe.  But  the  higheft  degree,  or  a  very  great  degree  of  convic- 
tion, according  to  the  ulual  operations  of  divine  grace,  ieeins  neceffary  to  converfion. 
The  Jews  appear  to  have  had  lome  fenfe  of  guilt,  through  the  whole  procefs,  when 
they  crucified  Chrift  ;  and  when  « they  /mote  on  their  breajls,  and  returned.'  But 
their  convi£tion  was  vaftly  greater,  on  their  hearing  Peter  preach  at  the  day  of  Pento- 
•oft.  ilence,  we  can  '  endeavor  to  promote  conviction  in  men,  without  endeavoring 
'  to  promote  th*ir  beiftg  finners.*  Befides,  means  of  convi&ion  t«nd  to  htad  fwMiersta' 
rcpenuase,  aad  whether  they  repent ,  or  cot. 


Univerjalifm  confounds  and  deftroys  itfelf  507 

f  is  againft  him,  and  he  is  the  chief  objeci  who  is  oppofed  and 
?  injured  by  it  ;  becaufe  he  is  the  firft  and  the  greateft  ;  and  fo 
4  much  exceeds  all  others,  who  can  be  injured  by  fin,  in  his  be- 
f  ing,  worth,  and  extenfive  rights  and  intereft,  that,  in  compar- 

•  ifon  with  him,  they  are  of  no  confideration,  fink  into  nothing, 

•  and  vanifh.     This  is  ftrongly  expreffed  by  David,  when  he 

•  was  humbling  himfelf  before  God  for  his  fins.  *  Againft  thee, 
'  thee  only,  have  I  finned,  and  done  this  evil  in  thy  fight.'* 

But  God,  againft  whom  fin  is  committed,  is  a  Being  of  infi- 
nite value.  His  power  and  wifdom,  united  with  his  goodnefs, 
his  holinefs  and  happinefs,  are  of  boundlefs  worth.  He  has 
alfo  made,  and  he  upholds  all  things  for  his  own  pleafure.  Qn 
him  all  others  depend  ;  and  from  him  every  good,  enjoyed  by 
creatures,  is  derived.  He  only,  has  a  right  to  rule  and  reign, 
and  fit  upon  the  throne  of  his  glory  forever.  And  his  kingdom 
that  ruleth  over  all,  and  his  dominion  that  has  no  end,  is  abfo- 
lutely  perfect.  *  The  Lord  is  righteous  in  all  his  ways,'  and 
'  holy  in  all  his  works/  Hence,  an  injury  done  to  this  Being, 
or  fin  againft  God,  is  an  unlimited  evil.  To  deny  this,  would 
be  a  denial  of  fome  of  the  moll  plain  dictates  of  common  fenfe. 

When  an  offence  and  injury  is  committed  among  men,  we 
always  eftimate  its  criminality,  as  being  greater  or  lefs,  accord- 
ing to  the  character  and  worth  of  the  perfon  injured.  Thus, 
when  a  father,  who  is  moft  prudent,  kind,  and  affectionate  to- 
wards his  fon,  as  well  as  towards  the  whole  family,  and  towards 
all  men  ;  is  treated  by  his  fon  with  cruelty  and  contempt  :  we 
always  judge  this  rebellious  fon  to  be  far  more  criminal,  than  if 
he  had  treated  one  of  the  fervants  of  the  family  in  the  fame  man- 
ner. The  worthinefs  of  the  father,  as  well  as  the  relation  he 
fuftains,  renders  the  crime  of  the  fon  vaftly  more  heinous,  in 
the  former  inftance,  than  it  would  be  in  the  latter.  So,  when 
a  chief  ruler,  who  is  remarkable  for  his  firmnefs,  wifdom,  and 
benevolence  ;  and  en  whofe  righteous  adminiftration  the  fafety 
of  the  nation  depends  ;  when  this  chief  ruler's  character  is  vili- 
fied and  outraged,  his  perfon  abufed,  and  he  finally  affaifinat- 
cd  ;  and  all  this  on  account  of  his  unfhaken  refolution  to  pro- 
mote the  higheft  good  of  the  nation  «;  the  crime  is  vaftly  greater, 
in  this  cafe,  than  it  would  be  to  treat  one  of  the  loweft  fubjecls 
in  the  fame  manner. 

In 

*  Dr.  Hopkins  on  the  Future  Sutc,  Seft.  4.  Where  proof  of  the  infinite  evil  of  in 
is  largely  and  accurately  given  And  the  reader  will  find  the  fame  in  Prefident  Ed- 
wards's fermon  on  the  Eternity  of  hell-torments,  and  his  traft  on  Jujlijication  ;  alfo, 
;n  Dr.  Bellamy's  Jtfay  on  the  Gojpcl,  Soft.  5. 


jg$  Univtrfalifm  confounds  and  deftroys  iififf. 

In  thefe  inftances,  it  is  one  of  the  firft  dietateg  of  commo^ 
fenfe,  that  the  character  of  the  injured  mould  be  brought  into  the 
account,  to  afcertain  the  nature  of  the  crime.  Indeed,  if  we 
leave  out  the  character  of  him  that  is  injured,  or  of  him  to  whom 
the  deed  is  done,  we  bring  all  crimes  upon  a  level,  or  rather  we 
reject  all  ground  of  diftinction  between  moral  good  and  evil. 
Suppofing  a  man  is  found  dead  in  his  field,  and  it  is  known  his 
neighbour  intentionally  killed  him  ;  there  is  no  way  to  decide 
whether  this  be  a  justifiable  act  or  a  capital  crime,  in  the  former, 
without  recourfe  to  the  character  qnd  couduft:  of  the  latter. 
Granting  the  latter  to  have  been  a  noted  robber,  and  that  his 
neighbour  killed  him  in  his  own  defence  ;  then  has  he  done  a 
brave  and  virtuous  acl  ;  as  well  by  ridding  the  world  of  a  vile 
monfter,  as  by  faving  his  own  hie.  But  granting  this  man  to 
have  been  killed  without  provocation-  that  his  neighbour  did  it 
wittingly,  and  for  his  own  gratification  ;  then  has  he  committed 
murder.  Again,  another  is  put  to  death,  and  the  perpetrator  of 
the  deed  is  guilty  of  moil  horrid  murder  ;  his  crime  being  ag- 
gravated to  the  higheft  degree,  as  in  the  ailafiination  of  the  chief 
ruler,  juit  mentioned.  Now,  the  evidence  in  thefe  cafes  is  ir- 
refiflible  ;  and  why  one  crime  is  more  heinous  than  another  there 
needs  no  length  of  argument  for  proof;  it  being,  in  a  fenfe, 
[clfevident.  There  are,  in  general,  various  circurnftances  and 
connections  attending,  which  render  (in  more  or  UJs  finful. 
But,  in  eftimating  deeds  done  to  perfons,  it  we  leave  out  both 
their  civil  and  religious  characters  ;  every  thing  is  then  brought 
upon  a  level.  And  we  may  fight,  rob,  and  devour  our  fellow- 
men  ;   or  we  may  {laughter  the  brutal  kind,   it  is  all  one:'5*' 

Hence,  in  ascertaining  the  evil  of  fin,  and  ihe  injury  thereby 
done  to  God,  his  character  mud  come  into  the  account.  Oth- 
erwife  we  rob  him  ot  (hat  right  which  is  indifpenfable  among 
men.  And  common  fenTe  revolts  at  the  idea  of  going  on  this 
ground,  in  our  treatment  of  one  another.   Common  fenfe  revolts 

At 

*  It  is  allowed  3s  a  general  rule,  when  a  robbery  is  committed,  we  do  not  Hand 
to  enquire  into  the  character  of  the  man  rbBbed.  It  is  taken  for  granted  he  had  not 
forfeited  his  right  to  hold  property.  Therefore,  the  character  of  the  injured  is  here 
taken  for  gra  in,   it  is  allowed  to  be  as  criminal  to  rob  a  vicious  as  a  virtu- 

ous man,  .is  the  cafe  might  be  Rated.  But  the  facl;  is,  neither  the  virtuous  nor  the  vi- 
efonsman  has  forfeited 'his "fright  to  property.  By  virtue  of  civil  compoft,  oi:c  has 
the  fame  right  to  his  g,>ods  and  chattels  as  the  other.  Hence,  character  makes  the  de- 
eiiion,  in  both  ca'.cs.  But  our  ei  e  -  'es  at  open  war  with  us,  as  the  cate  might  be, 
ivive  forfeited  their  right  to  property  ;  i.  c,  it  is  lawful  for  us  to  take  their  goods  and 
chattels  wherever  found.  In  one  Laic,  therefore,  it  is  rigkr,  in  another  it  is  wrong, 
l<>  lay  hands  on  property  wherever  we  can.  And  nothing  but  character  decides  the 
right  snd  wrong.  And  in  every  imaginable  cafe,  the  char.i&er  of  him  to  whom  the 
coed  is  done  muff  be  taken  in,  to  eft'unatc  the  moral  quality  of  the  deed.  -0thcrwifc 
*ien  arc  levelled  with  bruUte. 


Univerfalifm  confounds  and  dejlroys  itfetf.  309 

ai  the  idea  of  Gripping  men  of  their  characters,  whether  civil  or 
religious  ;  fo  ftripping  them  wholly  of  their  rights,  both  natural 
and  moral  ;  and  leaving  them  upon  a  par  with  the  beads  of  the 
field.  The  character  of  God,  therefore,  rauft  be  confidered  as 
the  rule  or  ground,"  in  deciding  the  evil  of  fin.  If  it  is  not,  he 
is  robbed  of  his  character.  If  it  is  not,  how  is  he  treated  accord- 
ing to  his  character  ?  And  how  is  fin  an  injury  to  his  character  ? 
Certainly,  to  find  out  the  nature  of  an  injury,  we  rnuft  have  re- 
course to  the  obje6t  injured.  Not  only  fo,  to  difregard  the  value 
of  the  object  injured,  is  treating  of  it  as  though  it  were  of  no 
value.  Again,  if  the  divine  character  be  not  the  rule  or  ground 
to  decide  in  this  cafe,  what  rule  have  we  ?  Why  is  fia  againft 
God  an  evil,  unlefs  it  be  againft  a  Being  of  worth,  and  excel- 
lence ?  Scripture  alfo,  throughout,  ftates  things  in  the  fame  light. 
It  is  becaufe  the  Lord  is  God,  that  fin  againft  him  is  finful.  It 
is  becaufe  of  his  worth,  excellence,  and  importance  ;  in  other 
words,  the  dignity  of  his  character.  Therefore,  as  all  fin  is  a- 
gainft  God,  and  as  he  is  a  Being  of  infinite  worth,  excellence, 
and  importance  ;  fo  fin  againft  him  is  an  evil  immtnfely  great  ; 
confequently  deferving  endlefs  punifhment. 

To  deny  this  is  ftriking  directly  at  the  dignity  of  the  divine 
character.  It  is  robbing  God  of  all  his  glory.  For  we  rauft 
give  him  his  lull  character,  or  we  ftrip  him  of  each  divine  attri- 
bute. His  honour  is  infinitely  facred  and  valuable.  That 
which  dilhonours  him  is,  of  courfe,  an  infinite  evil.  Therefore, 
as  fin  is  diftionourarv  to  him,  fo  it  is  an  infinite  evil,  or  one  im- 
meafurably  great.  But,  to  deny  this,  is  faying  that  an  injury  to. 
his  chara£rer  is  not  an  infinite  evil  :  therefore  his  honour  is  not 
of  infinite  value  :  therefore  he  is  no  longer  God  !  To  treat  a 
daring  infult  to  a  chief  ruler  as  an  ordinary  offence,  or  as  though 
it  were  done  to  the  loweft  of  Subjects,  goes  to  trample  on  his 
high  authority  ;  as  well  as  to  declare  he  has  either  loft  his  char- 
ter, or  never  had  one.  Is  it,  therefore,  degrading  to  a  chief 
ruler,  and  on  account  of  his  high  ftation  and  character,  to  fay- 
that  an  infult  to  him  is  not  an  high-handed  offence  ?  How  much 
more,  to  argue  that  a  difhonour  done  to  the  Molt  High  is  not  an 
incalculable  evil  ?  Eliphaz  faid  to  Job,  '  Is  not  thy  wickednefs 
*  great  ?  and  thine  iniquities  infinite  f't — pofitively  afferting 
that  they  were.  Which  muft  be  taken  literally,  as  a  juft  defi- 
nition of  all  fin,  as  all  fin  is  againft  God.  Hence,  the  infinite 
demerit  of  fin  is  plain,  or  it  evidently  deferves  an  interminable 
punifhment. 

5.  The  unlimited  evil  of  fin,  and  its  defert  of  endlefs  punifh- 
ment, 
*  Job  22.  5. 


310         Univerfalifm  confounds  and  dejfroys  itfelf* 

merit,  is  apparent  from  its  evil  tendency.  Sin  leads  to  evil.  Sia 
tends  to  nothing  but  evil.  This  is  the  nature  of  all  fin,  tending 
only  to  do  mifchief. 

It  tends  to  do  the  greatefl  mifchief  am&ng  rational  beings. 
Indeed,  fin  would  actually  effe6l  infinite  or  everlafting  mifchief 
in  the  community,  were  it  not  prevented  by  fuperior  force. 
For  certainly,  lying,  theft,  adultery,  murder  and  every  viola- 
tion of  God's  law,  directly  goes  to  deftroy  the  happinefs  of  focie- 
ty.  As  difeafes  go  to  deftroy  the  health  of  human  bodies,  fo 
does  fin  the  happinefs  of  bodies  politic.  Not  only  fo,  fin  robs 
the  individual  who  commits  it,  orthefinner,  of  all  true  happi- 
nefs. It  leads  him  off  from  God,  the  only  fource  of  real  good. 
It  renders  his  breaft,  his  whole  foul,  the  feat  of  vexation,  And 
woe.     '  The  wicked  are  like  the  troubled  fea.'* 

And  as  fin  is  opppfed  to  holinefs,  fo  it  is  oppofed  to  the  holy 
happinefs  of  the  righteous.  It  would  root  out  and  deftroy  all 
their  happinefs,  could  it  have  its  natural  courfe.  Did  not  God 
inferpofe,  it  would  make  the  righteous  everlaftingly  miferable. 
This  is  exemplified  by  the  conduct  of  Cain,  in  flaying  his  broth- 
er Abel,  *  And  wherefore  flew  he  him  ?  Becaufe  his  own 
*  works  were  evil,  and  his  brother's  righteous. 't  It  is  here  re- 
markable, Cain's  hatred,  in  this  inftance,  was  unbounded.  He 
fought  to  annihilate  his  brother's  holinefs  and  happinefs.  It  can- 
not be  fuppofcd  that  he  defired  to  make  him  miferable  for  a  time 
only,  and  that  he  might  afterwards  become  holy  and  happy.  It 
was  becaufe  his  own  works  were  evil,  and  his  brother's  righteous, 
that  he  flew  him.  Which  was  a  clear  exhibition  of  hatred  to  all 
righteoufnefs,  as  well  as  an  exertion  to  put  a  final  end  to  his 
brother's  righteoufnefs.  This  mortal  hatred  alfo  has  all  the  ap- 
pearance of  feeking  the  greateft  poflible  evil,  to  innocent  Abel. 
And  this  was  the  fame  as  for  Cain  to  will  and  endeavour  his  e- 
ternal  mifery.  This  unbounded  hatred,  as  it  appears,  would,  it 
poflible,  treat  every  righteous  perfon  in  the  fame  manner.  But 
the  cafe  before  us  is  placed  beyond  difpute,  by  tke  conduct  of 
fatan  when  he  beguiled  Eve.  J  The  old  ferpent  then  evidently- 
exerted  himfelf,  to  entail  on  our  whole  race,  eternal  evil.  And 
the  reafon  why  his  envy  and  malice  was  fo  kindled  againft  Adam 
andEve,w2s  their  innocency  ;  their  holinefs, and  their  confequent 
happinefs.  This  is  evident  from  the  character  fcripture  every 
where  gives  of  fatan.  As  all  fin  is  of  one  kind,  fo  it  is  all  join- 
ing with  fatan  in  every  thing  he  does  ;.  efpecially  in  that  noted 
aft  of  feducing  our  firft  parents.  Hence,  all  fin  tends  to  effect 
the  greateft  mifchief  in  the  community.  And  would  certainlf 
frring  endlefs  mifery  upon  all  the  righteous,  were  it  not  prevented. 

In 

*  Ifai.  57.  20.  t  1  John  3.  12.  £  Gen.  3.  13. 


Vniverfalifin  confounds  and  dejlroys  itfelf.  $ii 

In  like  manner,  fin  or  finners  would,  if  they  could,  deftroy 
the  happinefs  of  God  himfelf,  and  make  him  eternally  miferable. 
4  The  fool  hath  faid  in  his  heart,  No  God.'*  This  can  mean 
nothing  elfe  than  that  the  fool,  or  finner,  wifhes  the  infinite  God 
cither  to  be  {truck  out  of  being,  or  made  forever  miferable.  That 
finners  carry  their  refentment  io  high,  as  to  wifh  the  latter,  ap- 
pears from  the  motive  which  fiirred  up  the  Jews  to  crucify  Chrift. 
And  the  main  thing  that  ftimulated  the  Jews  to  this  horrid  deed, 
was,  becaufe  he  made  himjelf  God  ;  and  proved  himfelf  to  be 
God,  equal  with  the  Father. t  Again,  after  the  Jews  had  ftrik- 
ing  conviction  Chrift  was  rifen  from  the  dead,  they  itill  exert- 
ed themfelves  to  have  the  world  think  he  was  a  deceiver  ;  that 
*  his  difciples  came  by  night  and  ftole  him  away.'  Which  was 
to  fix  an  everlafting  ftain  upon  his  character  ;  fo  to  make  him 
everlaflingly  wretched  and  miferable.  This  notorious  fact,  the 
Jews'  treatment  of  Chrift,  proves  how  wicked  men  hate  God, 
and  how  they  would  treat  him»  could  they  have  him  in  their  pow- 
er.' For  the  Jews'  hatred  to  Chrift  was  kindled  into  rage,  when 
he  declared  and  proved  himfelf  to  be  God.  Chrift  faid  of  them, 
'  They  have  both  feen,  and  hated  both  me  and  my  Father. 'J  It 
was  God  they  hated  ;  it  was  the  Lord  Jehovah  whom  they 
wifhed  to  plunge  into  endlefs  mifery  and.  difgrace.  Chrift  put 
himfelf  into  a  capacity  of  fuflering  pain,  fhame,  and  death  ;  that 
the  world  might  know  what  fin  is,  how  finners  hate  God  and 
how  they  would  treat  him,  were  they  able.  All  fin  is  of  the 
fame  nature,  tending  to  the  fame  mifchievous  end,  and  joining 
with  i.he  betrayer  and  crucifiersof  Chrift. 

Hence,  the  unlimited  evil  of  fin,  from  its  tendency  to  do  e- 
vil,  and  nothing  but  evil,  is  ftrikingly  evident.  Certainly, 
that  which  tends  to  the  entire  deftru£lion  of  happinefs,  in  foci- 
ety  ;  that  which  tends  to  root  out  all  holinefs  ;  and  to  make  an- 
gels and  faints,  even  God  himfelf,  miferable  without  end  ;  if 
this  be  not  an  unlimited  evil,  it  is  impoffible  to  fay  what  is.  A 
punifhment,  therefore,  inflicled  on  finners,  fhort  of  endlefs, 
would  be  infinitely  lefs  than  they  deferve. 

Furthermore,  no  propofition  can  be  plainer  than  this,  fin  is 
•ppofition  to  holinefs.  And  this  oppofition  is  an  aclive  oppofi- 
tion,  with  its  whole  ftrength  afting  againft  holinefs,  and  tend- 
ing to  deftroy  it.  How  can  fin  be  fin  unlefs  it  is  hurtful  and 
deftru£Hve  to  holinefs  ?  Where  is  the  moral  evil  of  fin,  unlefs 
it  is  deftruclive  to  moral   good  ?  And  how  is  fin  deftructive  to 

holinefs, 

*  This  is  the  original  reading  of  Pfal.  14.  1,  and  53.  1. 
►  Matt.  16.  63—66.  Luke  22.  67—71  John  j.  18,  and  8.  58,  59,  and  10.  31—3^ 


§12  Univerfalifm  confounds  and  deflroys  iifelj . 

holinefs,  unlefs  the  ftrength  of  the  former  is  exerted  againft  the 
latter  ?  And  how  is  fin  altogether  finful,  unlefs  its  whole 
ftrength  is  fet  againit  holinefs  ?  Hatred  to  God  carries  in  it  a 
diftinft  idea  of  active  oppofition  to  God.  iLnmity  againft  God 
is  ftrength  exerted  againft  God.  Where  there  is  no  ftrength  ex- 
erted againft  God,  there  can  be  no  enmity  againft  him.  This 
hatred  or  enmity  againft  God  is  wholly  pointed  againft  his  holi- 
nefs, or  becaufe  he  is  an  holy  God.  To  fuppofe  otherwife 
would  be  denying  (in  to  be  fin.  The  tinner  dreads  the  power 
of  God,  but  this  is  becaufe  he  expe£ts  God  will  employ  his 
power  in  an  holy  manner.  Could  he  expect  God  would  em- 
ploy his  power  in  a  finful  manner,  agreeably  to  his  own  finful 
withes,  he  would  then  have  no  dread  of  his  almighty  power, 
nor  hatred  towards  it.  Of  com  fe  it  is  ultimately  the  holinefs  of 
God  which  is  hated  by  the  tinner,  and  which  the  tinner  withes 
to  deftro^; 

The  tinner  feeks  his  own  good,  as  the  firft  and  higheft  good, 
in  his  own  view.  Beloved  felf  is  his  idoi.  His  whole  heart 
and  foui  is  bound  up  in  felt-gratification.  He  is  fenfible  he 
cannot  attain  his  end,  while  the  law  ot  God,  the  providence  of 
God,  or  God  himfelf  ftands  in  his  way.  He  would  have  divine 
providence,  the  divine  law,  and  even  the  great  Lawgiver  yield 
to  his  own  individual  intereft.  He  would  have  all  bow  to  him. 
He  longs  to  live  in  this  world  forever,  and  make  this  world  his 
own.  So  he  would  entirely  fruftrate  the  holy  decrees  and 
counfels  of  Heaven,  and  therefore  make  the  holy  God  eternally 
wretched. — We  thall  now  attend  to  the  following  objetlions  : 

1.  It  is  urged  that  no  fuch  evil,  as  was  juft  mentioned,  ever 
can  come  on  faints  and  angels,  or  on  the  divine  Being.  God  is 
infinitely  above  the  reach  of  rebel  men  ;  and  none  of  his  ene- 
mies can  interrupt  his  eternal  happinefs,  or  hurt  him  in  the  leaft 
degree  ;  neither  is  it  poflible  the  righteous  thould  fail  of  eternal 
life.  Not  only  fo,  God  will  eventually  over-rule  all  the  fin  in 
the  world  for  his  own  glory,  and  for  the  greateft  good  of  his 
chofen  people.  Why  then  thould  tinners  deferve  to  be  punifh- 
ed,  as  it  they  had  actually  effected  infinite  evil,  when  the  evil 
tendency  of  what  they  do,  and  their  criminal  endeavors  are 
wholly  fruftrated,  and  no  fuch  evil  is  ever  brought  about  ?  Dr. 
Huntington  urges  this  as  an  argument  againft  future  punifhment, 
page  217,  220. 

Anfwer — Thr-  objection  contradifts  common  fenfe.  \  The 
'  crime  is  not  to  be  eftimated  by  the  evil  that  is  aclually  effected 
*  by  it  ^  but  by  the  nature  and  tendency  of  what   is  done,   and 

*  the 


Univerfaliftn  conjounds  and  dejlroys  it/elf,         313 

f.  the  aim  of  the  criminal.  Though  the  evil  confequence  be 
'  prevented,  and  it  be  not  in  the  power  of  the  criminal  to  erTe£l 

*  it ;  yet,  if  he  does  what  he  can  to  accomplifh  it,    his  crime   is 

*  to  be  cttimated,  by  his  manifeft  difpofition,  and  the  tendency 
'  of  what  he  does.     If  a  fubje£l  attempts  to  take  away  the  life  of 

*  a  king  ;  or  from  difafFeclion  to  him,  does  that  which  tends  to 
'  deflroy  him,  and  would  do  it,  were  he  not  prevented  ;  though 

*  the  life  of  the  king  be  not  hurt,  and  the  attempt  wholly  mifcar- 
'  ries  ;  yet  he  is  juflly  condemned  as  guilty  of  high  treafon,  and 
4  punifhed  accordingly.'* — *  The  finner  does  all  he   can  to  de- 

*  throne  his  Maker,  and  render  him  infinitely  miferable,  and  ruin 

*  his  kingdom  forever  :  Every  fin  has  a  ftrong  and  mighty  ten- 

*  dency  to  this  ;  and  no  thanks  to  the  (inner,  that  this  infinite  e- 

*  vil  has  not  been  effected,  by  his  rebellion  :  And  is  his  crime 
'  not  (o  great,  beeaufe  the  evil  is  prevented,  by  the  infinite  pow- 
*.  er  and  wifdom  of  God  ?  He  who  will  aflert  this,  mult  renounce 
'  all  reafon  and  common  fenfe.'* 

Again,  Scripture  decides  this  point.  Pfal.  xxviii.  4.  *  Give 
c  them  according  to  their  deeds,  and  according  to  the  wick- 
',  ednefs  of  their  endeavours  :  Give  them  after  the  work  of 
■  their  hands,  and  render  to  them  their  defert.'  Therefore,  the 
defer t  of  the  wicked  is  according  to  the  wickednefs  of  their  en- 
deavours. They  are  alfo  to  be  punifhed  according  to  the  zuick- 
ednefs ot  their  endeavours  ;  whether  thefe  are  accomplished  or 
not.  And  Pfal.  xxi.  ,8,  &c.   ■  Thine  hand  (hall  find  out  all  thine 

*  enemies,  thy  right  hand  mail  find  out  thofe  that  hate  thee.  Thou 
1  fhalt  make  them  as  a  fiery  oven  in  the  time  of  thine  anger,  &c. 

*  For  they  intended  evil  againfi  thee  ;  they  imagined  a  mif- 
€  chievous  device,  which  they  are  not  able  to  perform.' — '  Ac- 

*  cording  to  the  objection,  their  intending  evil  againfl   Gody 

*  and  imagining  a  mf  chievous  device,  which  they  were  not 
'  able  to  perforin,  ought  to  have  been  given  as  a  reafon  why 

*  they  fhould  not  be  punifhed  ;  whereas  it  is  here  mentioned  as 
1  a  reafon  why  God  would  certainly  pumfh  them.'t 

Sinners  evidently  do  all  they  can  againft  God,  to  dethrone 
him,  and  make  him  eternally  miferable.  They  eagerly  purfue 
worldly  obje&s,  or  every  finful  pleafure,  while  they  cafl  God 
behind  their  back.  They  are  determined  on  their  own  felfifh 
ends,  let  what  will  become  of  the  divine  honour.  They  rift  in 
rebellion  againfl  their  Maker;  They  fay  in  heart,  No  Gcd  : 
They  blafpheme  his  holy  name  :  They  iet  their  mouth  againft 
the  heavens  !  God  would  have  been  dethroned,  and  made  mif- 
erable forever,  had  finners  been  able  to  bring  it  about.     This  is 

Q  Q  fully 

**  Dr.  Hopkirs,  en  thejuturefcte,  p.  127.         +  Ibid.  p.  127.  128. 


314  Vniverfalifm  confounds  and  dejtroys  itfclf. 

fully  proved  by  what  the  Jews  did,  in  crucyfying  Chrift.  Ef- 
pecially,  when  they  invented  a  lye,  after  his  refurre&ion,  to  have 
the  world  believe  him  to  be  a  deceiver.  And  whatever  injury, 
flight,  or  negleft  finners  do  to  the  caufe  or  intereft  of  Chrift,  or 
to  his  difciples,  it  is  the  fame  as  if  it  were  done  to  him.  *  In  as 
1  much  as  ye  did  it  not  to  one  of  the  leaft  of  thefe,  ye  did  it  not 
4  to  me.'*  Thus,  every  fin  they  commit  is  direclly  againft  Chrift, 
againft  God,  and  has  an  immediate  tendency  to  cover  him  with 
difgrace,  and  make  him  infinitely  and  eternally  wretched.  Do 
they  not,  therefore,  deferve  to  be  treated  after  the  fame  manner, 
by  him,  and  made  miferable  forever  ?  *  Would  any  puuifhment 

*  fhort  of  this  be  in  any  meafure  anfwerable  to  the  crime  ?  If 

*  they  have  cafl  God  behind  their  back,  and  cared  nothing  for  his 

*  honor,  intereft  or  happinefs  ;  do  they  not  deferve  to  be  cafl  off 

*  by  God,  and  that  he  mould  take  no  care  of  their  intereft  or  hap- 
'  pinefs  ?  Their  hearts  have  been  full  of  mifchievous  devices  a- 
4  gainft  God,  and  all  they  have  done  has  tended  to  deftroy  him, 
1  his  happinefs  and  kingdom  :  And  will  it  not  be  juft  to  bring 

*  the  mifchief  on  their  own  heads,  and  give  them  over  to  endlefs 

*  mifery  ?  Among  the  laws  given  by  Mofes  to  Ifrael,  is  the  fol- 

*  lowing  one:  Deut.  xix.  16,  &c.  *  If  a  falfe  witnefs  rife  up 

*  againft  any  man   to  teftify  againft  him  that  which  is  wrong  ; 

*  the  judge  fhall  make  diligent  inquifition  :  x^.nd  behold,  it  the 
'  witnefs  be  a  falfe  witnefs,  and  teftified  falfely  againft  his  broth- 
4  er  :  thenjhallycdo  unto  him ,  as  he  had  thought  to  have 

*  done  unto  his  brother.     And  thine  eye  fhall  not  pity,  but  life 

*  fhall  go  for  life,  eye   for  eye,  tooth  for  tooth,  hand  for  hand,. 

*  foot  for  foot.      This  law  requires  them  to  punifh  the  man„ 

*  who,  by  falfe  witnefs,  thought  and  endeavoured  to  bring  evil 

*  on  his  brother,  by  inflicting  that  very  evil  on  him,  though  his 
'  brother  received  not  the  leaft  hurt  by  it.     All  will  doubtlefs 

*  fay,  this  is  a  righteous  law  ;  and  it  is  but  juft  that  fuch  an  evil 

*  defigning  man  fhould  be  thus  punifhed.     And  will  it  be  un- 

*  righteous  in  God,  who  ordered  this  law,  to  a£t  by  the  fame  rule, 

*  in  punifhingthofe  who  have  borne  falfe  witnefs  againft  him  and 

*  his  charafter  ?'+ — But  the  Jews  bore  falfe  witnefs  againft 
Chrift,  to  put  him  to  death  ;  and,  after  his  refurre&ion,  to 
make  him  appear  an  Impoftor  :  thereby  exerting  their  malice, 
to  rob  hire  of  all  his  glory  and  happinefs.  By  their  wicked  en- 
deavors, they  did,  however,  but  fulfil  what  the  hand  and  coun- 
cil of  God  determined  before  to  be  done  :  And  this  is  ftated  as 
the  ground  of  their  ill  defert,  as  in  A£h  ii.  23,.  and  Lv.  %$ — 28. 
That  is,  becaufe,  they  had  done,  *  with  wicked  hands,'  what 

the 

*  Matt  cj.  45.  t  Inquiry  into  the  future. ftate,  p.  iz%  125* 


Univerfalifm  anfounds  and  dejfroys  itfelf  315 

the  council  of  God  had  determined  to  be  done.  For  they  intend 
no  fuch  thing  as  the  fulfilment  of  the  divine  counfel.  How 
could  they,  when  they  did  it  with  wicked  hands  ?  It  is  here  re- 
markable, the  intention  of  the  crucifiers  of  Chrift  and  the  divine 
counfel,  were,  ultimately,  in  direft  oppofition  to  each  other. 
The  divine  counfel  was  that  Chrift  fhould  be  crucified,  in  the 
fame  manner  as  he  was  ;  and  thereby  raifed  and  exalted  to  eter- 
nal glory.  But  his  crucifiers  intended  he  fhould  thereby  fink 
into  endlefs  contempt.  Accordingly,  their  ultimate  aim,  their 
doing  what  they  did,  defignedly  to  frufirate  the  divine  counfel, 
although  at  the  fame  time  they  fulfilled  it,  decided  their  ill  de- 
fert.  Therefore,  as  the  Jews  thought  to  have  done  unto 
Chrift,  the  fame  evil  they  incurred  on  their  own  guilty  heads. 
Life jhall  go  for  life,  eye  for  eye,  &c. 

Obje6tion  2.  If  fin  be  an  unlimited  evil,  and  dcferve  end- 
lefs punifhment,  becaufe  it  is  committed  againft  an  infinite 
God  ;  then  the  virtue  of  creatures  is  an  unlimited  good,  and 
merits  endlefs  happinefs,  becaufe  it  is  exercifed  towards  the 
fame  infinite  Being  ;  which  is  a  contradiction  both  to  Scripture 
and  common  fenfe. 

Anfwer.  Both  Scripture  and  common  fenfe  folve  this  ob- 
jection. Firft,  how  it  is  folved  by  the  latter. — He  who  is  ever 
fo  punctual  in  paying  his  jufl  debts,  merits  the  protection  of  go- 
vernment while  he  continues  in  this  line  of  honefly,  and  no  lon- 
ger. When  he  wilfully  refufes  to  fulfil  his  bonafde  contract, 
he  is  then  to  be  treated  as  a  knave.  And  his  paft  good  deeds 
cannot  be  fet  ofTas  a  ballance  for  his  prefent  knavery.  The  raoft 
virtuous  fubjecl;  in  the  community,  has  hitherto  merited  noth- 
ing, towards  atoning  for  high  treafon  ;  fhould  he  hereafter  be 
guilty  of  this  crime.  The  virtue  of  an  age  has  merited  nothing, 
to  be  fet  off  againft  the  crime  of  a  day.  An  abandoned  char- 
after,  though  once  famed  for  virtue,  is  now  as  odious  as  if  this 
perfon  had  always  been  abandoned.  Should  a  man  do  more 
good  than  one  half  of  the  nation  befides,  fhould  he  do  all  the 
good  deeds  that  can  be  named,  and  then  turn  traitor  to  his  coun- 
try ;  this  latter  deed  would  obliterate  all  the  former  :  Or  the 
former  would  do  nothing  towards  atoning  for  the  latter.  And 
men  are  imprifoned  for  life,  for  the  crime  of  a  day  ;  or  for  a 
crime  committed  feemingly  in  a  moment.  Thefe  facts,  among 
men,  fhow  us,  that  we  do  not  confider  the  merit  of  virtue,  in 
any  meafure  fo  extenfive  as  the  demerit  of  vice.  And  the  rea- 
fon  is  plain.  The  faiety  and  beft  intereft  of  each  individual  of 
the  community,  depend  on  his  own  zeal  to  encourage  virtu  ?, 

and 


3it>         Univcrfalifm  confounds  and  dejtroys  iifelf. 

and  promote  the  befl  intereft  of  the  whole.  Accordingly,  each 
individual  is  indebted  to  the  public  for  his  own  fafety,  and  thfe 
public  is  indebted  to  each  individual  ;  in  fuch  manner  as  one  is 
a  ballance  to  the  other.  In  fuch  manner  as  the  virtuous  man 
receives  his  reward  as  he  paiTes  along.  Even  David,  who  was 
worth  ten  thoufand  of  his  brethren,  was  more  than  paid,  for  ev- 
ery good  deed  he  did.  As  he  was  thereby  greatly  honored,  and 
held  in  high  efteem,  by  the  whole  nation.  And  as  thefe  diltinc- 
tions,  under  Providence  could  have  been  fee  tired  to  him,:  only 
by  his  excelling  in  virtue.  David's  reward,  hereafter,  muft 
therefore  be  of  grace,  and  not  of  debt. 

Hence,  as  common  fenfe  teaches,  that  virtue  is  more  than 
rewarded,  in  this  life  ;  and  that  virtue  can,  in  no  meafure,  a- 
tone  tor  vice  ;  fo  it  teaches  that  the  latter  is  unlimited,  as  to  its 
defert,  and  the  former  limited.  Were  creature-virtue  and  vice 
toth  unlimited,  the  former  might  be  fet  ofFagainft  the  latter. 
Were  they  both  limited,  then  the  former  might,  in  fome  meaf- 
ure at  leaft,  make  amends  for  the  latter.  But  as  fa£ta  prove  the 
contrary,  we  muft  conclude  the  demerit  of*  vice  to  be  unlimited, 
while  the  merit  of  virtue  in  creatures  is  limited. 

It  is  neceiTary  to  notice  the  vaft  difference  there  is,  in  this 
life,  between  one  virtuous  man's  reward,  as  to  outward  blef- 
fings,  and  that  of  another.  Here,  we  are  obliged  to  have  re- 
courfe  to  Scripture.  Which  afTures  us,  however  fome  good 
men  may  be  abufed  and  perfecuted,  yet,  by  the  confolations  of 
agoodconfeience  and  the  enjoyment  of  God's  prefence,  they 
notwithstanding  *  receive  an  hundred  fold  in  this  time.'  See 
Mark  x.  30,  and  Matt.  xix.  29.  Real  virtue  or  holinefs  is 
therefore,  in  every  poflible  cafe  in  this  life,  rewarded  an  hun- 
dred fold.     Again, 

Secondly,  Scripture  mows  us  clearly  the  reafon  why  the  vir- 
tue of  creatures  has  no  merit  ;  or  the  reafon  why  creatures,  in 
ftricl  juftice,  can  bring  in  no  debt  againfl  their  Creator.  They 
derive  their  all  from  him.  They  depend  on  him  for  their  whole 
exiftence.  They  depend  on  him  for  the  continuation  of  their 
being,  as  much  as  for  their  firft  exiftence.  Every  motion,  pow- 
er, and  thought  in  creatures,  is  conftantly  produced  by  God  ; 
as  was  their  firit   motion  and   thought.      *  Not  that  we  are  fufR- 

*  cient  of  ourfelves  to  think  any  thing  as  of  ourfelves  ;  but  our 
'  fufficiency   is  of   God.'*     *  In  him  we  live,  and   move,  and 

*  have  our  being.'t  Or  in  him  we  live  and  are  moved.  Crea- 
tures of  courfe  can  return  nothing  to  God  but  what  they  firft 
receive  from  him.  The  holinefs  of  angels  is  firft  produced  by 
«   ■  the  •' 

*  Cor.  3.  5.  +  A6b  17.  a8 


Univerfalifm  confounds  and  deftroys  itfelf.  $tp 

the  agency  of  the  Holy  Ghoft.  All  their  love  to  God  is  the 
immediate  production  of  his  Spirit.  This  is  evident  from  the 
•account  given  'in  the  Bible  of  the  office  and  work  of  the  holy 
•Spirit  ;  as  well !  as  from  the  nature  of  creature-dependence. 
Therefore,  although  angels  do  whatever  is  required  of  themr 
and  after  they  have  done  all,  they  can  addrcfs  their  Maker  in 
thefe  vvoids  of  Solomon,  when  he  dedicated  the  temple:  All 
things  come  of  thee,  and  of  'thine  own  have  we  given  unto 
thee.'*  And  every  thing  whereby  holy  angels  are  enabled  to 
do  the  will  of  God  perfectly,  they  undoubtedly  efteem  as  a  gift 
from  him.  The  means  put  into  their  hands,  their  knowledge, 
their  ftrength,  their  alacrity,  their  zeal,  their  animation,  their 
love  ;  all  thefe,  as  they  cannot  but  know,  are  the  gift  of  God. 
It  is  God  that  gives  to  angels,  and  not  angels  that  give  to  God. 
Or  they  have  firft  received  of  him,  therefore  give  him  only 
what  they  have  firft  received. 

Confequently,  angels,  with  the  univerfe  of  rational  creature*, 
owe  their  all  to  G  )d.  To  him  they  are  indebted  for  their  whole 
exiftance.  And  when  they  love  him  with  their  whole  mind 
and  ftrength,  and  fpend  themfelves  in  his  fervice,  they  do  no 
more  than  pay  to  him  his  equal  demands.  How  is  it  poflible 
they  mould  do  more,  when  they  can  return  nothing  to  him  but 
what  he  has  firft  given  to  them  ?  Furthermore,  God  is  worthy 
of  all  this  fervice.  The  dignity  and  amiablenefs  of  his  charac- 
ter, as  well  the  place  he  fillls,  "render  it  reafenable  and  juft  that 
rational  creatures  mould  be  entirely  devoted  to  him.  The  law 
is  indeed  holy  and  ju/l,  becaufe  it  requires  no  more  nor  lefs  of 
creatures,  towards  their  Creator,  than  accords  with  divine  per- 
fe6Hon.  On  this  is  founded  the  equity  of  his  law.  That  is, 
becaufe  God  is  what  he  is,  intelligent  creatures  juftiy  owe  him 
that  love  exprefTed  in  the  law.  Alfo  becaufe  they  derive  their 
all  from  him.  Certainly  if  God  has  a  right  to  command,  this 
right  is  founded  in  right,  in  juftice.  Hence  we  fee,  a  devia- 
tion from  the  law  is  fin,  an  unlimited  evil  as  has  been  fhown. 
But  virtue,  perfect  holinefs  in  creatures,  relative  to  their  duty  to 
God,  is  paying  him  their  juft  debts. 

We  can  fee  it  to  be  defirable,  and  wife  in  God,  for  him  to 
continue  holy  beings,  who  have  never  finned,  in  holinefs  and 
happinefs.  In  this  view  of  things  it  is  juft  ;  and  becaufe  God 
hereby  does  no  injuftice.  '  But  we  cannot  fee  that  thefe  holy  be- 
ings have  a  juft  claim,  for  him  to  continue  them  in  happinefs  ; 
unlefs  it  be  a  claim  by  virtue  of  covenant  or  promife.  God 
enters  into  covenant  with  angels  ;  promifing  them  an  endlefs 

paradife, 

*  1.  Chron.  29.  14, 


£i8  Univtrfalifm  confounds  and  dejtroys  itfelf, 

paradife,  on  condition  of  their  perfecl  obedience,  during  their 
ftate  of  trial.  But  their  being,  their  capacity  of  entering  into 
this  covenant,  their  power  to  keep  it  perfectly,  yea  the  cove- 
nant itfelf,  propounded  to  them  ;  all  thefe  are  (he  gift  of  God. 
And  it  is  his  gift  which  inclines  them  to  enter  on  their  Hate  of 
cndlefs  joy  ;  after  they  have  perfevered  through  their  time  of 
trial.  It  is  his  gift,  as  the  fole  caufe,  which  makes  them  holy  & 
happy  without  end.  Not  only  fo,  all  thefe  rich  gifts  to  angels, 
are  marks  of  divine  condefcenfion.  To  propound  a  covenant 
to  angels,  the  creatures  of  his  power,  and  enable  them  to  keep 
it  perfectly,  is  a  token  of  his  wondrous  and  glorious  condefcen-, 
fion. — '  Who  kumbletk  himfelf  to  behold  the  things  that  are  in 
f  heaven.'* 

It  is  granted,  angels  can  claim  the  divine  promife,  after  they 
have  fulfilled  on  their  part.  Yet  they  can  and  do  thank  God, 
lor  that  gift  which  caufes  them  to  hold  this  claim.  They  can 
thank  him  for  making  themjuft  what  they  are.  They  muff: 
thank  him  for  every  thing  whereby  they  rife  above  the  brutal 
kind,  or  mere  non-exiftence.  Therefore,  although  angels  can 
claim  an  eternal  refidence  in  heaven,  for  what  they  have 
done  for  God,  and  are  faid  to  be  juftified  by  works,  yet  thefe 
very  works  are  literally  the  gift  of  God.  Thefe  works  originate, 
as  the  firft  caufe,  from  the  love  and  faithfulnefs  of  God  to 
angels,  and  not  from  the  love  and  faithfulnefs  of  angels  to  God. 
So  angels  have  caufe  of  gratitude  that  they  are  made  to  do 
works  for  this  infinite,  ever  bleffed,  and  adorable  Being.  In 
the  aclual  performance  of  thefe  works,  their  heaven  is  complete. 
Hence,  it  is  unqueftionable,  as  angels  increafe  in  holinefs  and 
happinefs,  to  eternity,  their  indebtednefs  to  divine  bounty  and 
love  increafes,  in  the  fame  ratio. 

It  is  allowed  that  virtue  in  creatures,  in  fome  refpefts,  is  e- 
qually  extenfive  with  vice.  One  is  direclly  oppofite  to  the  oth- 
er. And  as  finners  hate  God  with  all  their  ftrength,  fo  faints, 
thofe  in  heaven,  love  God  with  all  their  ftrength.  As  finners 
defire  the  infinite  and  eternal  mifery  of  God,  fo  faints  as  ftrong- 
ly  defire  his  infinite  and  eternal  happinefs.  Again,  virtue  in 
creatures  appears  to  have  as  great  a  tendency  to  do  good,  as  vice 
has  to  do  evil.  Virtue  in  individuals,  or  in  public  bodies,  ap- 
pears to  be  as  powerful  a  mean  to  promote  virtue,  as  vice  is,  in 
the  fame  cafes,  to  promote  vice.  Aud  the  holinefs  and  happi- 
nefs of  heaven,  as  we  have  reafon  to  conclude,  is  eventually 
cffe&ed  by  means,  as  much  as  the  fin  and  mifery  of  hell.  Vir- 
tue therefore  feems  to  have  as  great  an  influence  in  doing  good, 

as 
•Pfid.  1*3.6. 


Univerfalifm  confounds  and  dejireys  itfclf.  319 

kt  vice  has  in  doing  evil.  Indeed  the  virtue  of  creatures,  as  wc 
may  rationally  argue,  a&ually  does  infinite  and  eternal  good  ; 
or  the  holinefs  and  happinefs  of  creatures  in  which  all  his  worki 
centre,  conltitute  the  eternal  happinefs  of  Deity  himfelf.  In 
other  words,  God  forever  rejoices  in  his  own  works  ;  *  For  hi* 
'  pleafure  they  are  and  were  created."*  His  infinite  and  eternal 
happinefs,  and  his  pleafure  in  his  own  works,  are  both  one. 
Not  in  fuch  manner  as  God  is  dependent,  in  the  leaft  degree, 
on  creatures.  As  he  is  the  firft  caufe  and  laft  end,  fo  all  de- 
pends on  him.  But,  although  holinefs  in  creatures  may  tend 
to  do  as  much  good,  as  fin  does  evil  ;  yet  there  is  a  wide  dif- 
ference, as  to  the  extent  of  demerit  in  one,  and  merit  in  the 
other.  The  former  is  only  paying  the  jufl  debt,  creatures  owe 
to  God  ;  while  the  latter  would  take  ail  from  hina,  and  make 
him  infinitely  wretched* 

Objection  3.  Sin  can  neither  be  an  unlimited  evil  nor  defenre 
endlefs  punifhment  :  Becaufe  endlefs  punifhment  implies  fuch 
a  different  treatment  of  the  fmalleft  finners  and  fmallefr.  faints,  as 
is  out  of  all  proportion  to  their  refpe&ivc  characters ;  it  is  therefore 
incredible,and  not  reconcilable  with  thejuitice  and  impartialityof 
God. — This  is  one  of  Dr.  Chauncy's  principal  arguments,  he 
urges  on  his  fide  of  the  queftion.t  Dr.  Edwards  gives  it  the 
following  anfwer. 

'  1.  That  there  is  an  infinite  difference  between  the  treatment 
'  of  two  perfons,  one  of  whom  is  fent  to  endlefs  mifery,  the 
4  other  not,  is  readily  granted.     But  that  the  one,  who  is  fent 

*  to  fuch  punifhment,  is  treated  unjuftly,  is  not  granted  ;  and 
'  to  afl'ert,  that  he  is  treated  unjuftly,  is  to  beg  and  not  to  prove 
1  the  thing  in  queftion. 

'  2.  That  of  the  two  perfons  now    fuppofed,  one  mould  be 

*  treated  according  to  his  demerits,  and  the  other  by  the  ■  bound- 
P  lefs  goodnefs  of  God,'  fhould  be  exempted  from  that  punifh-. 

*  ment,  to  which,  by  his  demerit,  heisjuftly  liable,  is  nothing 
1  incredible  or  unjuft.  Surely  the  gracious  exemption  of  one 
'  man  from  that  punifhment,  which  he  deferves,  renders  not  the 

*  punifhment  of  another  unjuft,  which  would  otherwifebe  juft, 

*  3.  As  there  is  no  injuftice  in  the  cafe  now  ftated,  fo  neither 
'  is  there  any  partiality  in  it.  There  is  no  partiality  in  the  con- 
'  duel  of  the  Supreme  Magiftrate,  who  condemns  one  criminal 

*  according  to  his  demerit,  and  pardons  another  criminal  equal- 

*  ly  guilty.     But  partiality  is  then  praftifed,  when  of  two  real 

*  and  known  criminals,  one  is  condemned  by  the  judge  ;  the 
'  other  cleared,  on  the  pretence,  that  he  is  innocent.     So  that 

'  this 
*  Re?.  4.  it,        f  Stlvt.  all  Men,  p,  3*0,  36*. 


Jcc?  Viivtrjaljfm  confounds  and  deflroys  itfelf. 

e  this  whole  argument  from  the  incredibly  different  treatment  ot 
'  the  fmailefl  (inner  and  fmal left  faint,    whofe   characters  are  fo 

*  nearly  on  a  level,  fo  far  as  it  fuppofes  the  different  treatment 
'to  be  incredible,  on  account  of  the  endlefs  punifhment  of  the 
'  finner,  is  a  mere  begging  of  the  queflion.     It  takes  for  grant. 

*  ed,  that  the  firmer  does  riot  deferve  an  endlefs  punifhment. — 
'  So  far  as  it  fuppofes  the  different  treatment  to  be  incredible,  on 
'  account  of  the  infinite  reward  or  happinefs  bellowed  on  the 
4  faint,  it  fuppofes,  that  God  in  his  infinite  goodnefs,  cannot  be- 
■  flow  an  infinite  good  on  a  .creature,  who  in  his  own  peifon  is 
e  entirely  unworthy  of  it.  It  alfo  fuppofes,  that  if  ever  God 
'pardon  any  (inner,  he  muft  pardon  all,  whofe  demerits  are  no 
•more  than  that,  of  the  man  pardoned  ;  otherwife  he  is  partial  : 
'  and  for  the  fame  reafon,  that  if  ever  he  condemn  any.  finner, 

*  he  muft  condemn  all  thofe,  whofe  characters  are  equally  finful 
i  with  that  of  the  man  condemned.     But  it    is  prefumed,  that 

*  thefe  fentiments  will  he  avowed  by  no  man.'* 

Obejection  4.     Dr.  Chauncy  fays,   ■  In  what  point    of  light 

*  foever  we  take  a  view  oijin,  it  is  certainly,  in  its  nature,  a  j£- 
8  nite  evil.  It  is  the  fault  of  a  finite  creature*  and  the  efTecl  of 
'  finite  principles,  pafhons,  and  appetites.  To  fay,  therefore, 
'  that  the  finner  is  doomed  to  infinite  mifery  for  thejinite  faults 
'  oi  a  finite  life,  looks  like  a  reflection  on  the  infinite  juflice,  as1 

*  well  as  goodnefs  of  God.'f 

Anfwer.  This  objeQion  contains  two  arguments.  Firftv 
that  creatures,  becaufe  they  have  finite  powers  and  capacities, 
cannot  commit  a  crime  infinitely  heinous.  Secondly,  that  they 
cannot  do  that  evil,  in  finite  life,  which  deferves  endlefs  punifh- 
ment. As  to  the  firfl  ot  thefe,  It  is  impofhble  that  a  finite  inju- 
ry fliould  be  done  to  an  infinite  Being.  All  injuries  done  to 
God,  rnuft  be  infinite,  otherwife  .they  are  not  injuries  done  to 
him.  Whatever  is  difhonorary  to  him,  is,  in  its  own  nature  and 
tendency,  an  infinite  evil.  find  would  actually  be  productive 
of  boundlefs  mifchief,  did  not  God  defend  him felf,  or  retrieve 
his  own  honor.  The  lcafl  flur  cafl  upon  the  character  of.  the 
Supreme  Being,  fhould  lie  wholly  pafs  it  over,  this  would  total- 
ly alter  his  character,  in  the  view  of  all  his  obedient  fubjefts. — 
He  would  of  courfe  no  longer  be  God.  If,  therefore,  creatures 
cannot  do  that  which  tends  to  injure  God  to  an  infinite  degree, 
becaufe  they  have  finite  principles  and  paffions  ;  by  the  fame 
1  ;:,le  they  can  do  him  no  difhonor  whatever  ;  or  they  cannot  fin 
a^ainft  him. 

It 

•  Ed.  *«ainjl  Cf.aurcy,  p.   85.         +  p.  319,  320, 


Univtrfaiifm  ccnjounds  and  dcftroys  itfelf.  321 

.  It  will  here  be  faid,  this  does  not  uffe£r.  the  queftion.  The 
•bjc6tion  is,  Finite  creatures,  with  finite  principles,  &c.  can- 
not do  that  which  is  deferv.iri£  infinite,  mi/'ery.  In  reply  to 
this,  we  have  no  rule  to  try  the  deiert  of  a  crime,  only  by  ex- 
amining what  the  criminal  has  actually  done,  or  what  he  has 
attempted  to  do.  And  the  defert  of  fin,  as  we  have  already 
feen,  does  not  depend  on  the  degree  of  exigence  the  perfon 
has,  who  commits  it  ;  but  on  the  character  of  him  again  ft  whom 
it  is  committed.     *  If  a  finite  creature  can  affront  and  abufe  his 

*  Creator,  who  is  infinitely   worthy,   he  can  be  guilty  of  an  in- 

*  finite  crime  ;  because  the  greatnefs  of  the  injury  does  not  arife 

*  from  the  greatnefs  of  him  who  offers  it  ;  but  from  the  cbarac- 
'  ter  of  him  who  is  injured.'*      4  If  a  creature  mould   actually 

*  put  an  end  to  his  Maker's  exigence,  or  dethrone  him  and  de- 
'  ftroy  his  kingdom  ;   his  crime  would  be  truly  infinite,  all  will 

*  grant.     But   to   delire   and    attempt   this,  and  do   that  which 

*  would  certainly  effc6t  it,   were  it   not  prevented  by  a  fuperior 

*  power,   is  to  be  guilty  of  the  fame  crime,   fo  far  as  the   crimi- 

*  nal  is  concerned  :  and  therefore  muft  be  infinitely  great,  and 
1  deferve  the  fame  punifhment,  as  if  the  effeft  had  acluallv  fol- 

*  lowed. — Agreeably  to  this,  when  a  crime   is  committed/  men 

*  do  not  enquire  into  the  greatnefs  or  fmallnefs  of  the   perpetra- 

*  tor,  in  order  to  determine  the  magnitude  of  the  crime  ;  but 
'  confider  the  nature  of  the  crime,  and  the  injury  done,  and 
'  who  is  injured,  &c.  If  an  abject,  dependent  (lave,  burns  his 
4  mailer's  houfe,  and  deftroys  him  and  his  whole  familv,  or  at- 

*  tempts  to  do  it,  his  inferiority  and  dependence  on  his  matter, 
'  do  not  extenuate  his  crime,   in  the  judgment  of  men,  but  rath- 

*  er  aggravate  it  :  And  no  one  will  offer  this  as  a  plea  in  his  fa- 
1  vor,  or  as  a  reafon  for  a  mitigation  of  his  punifhment.'*  It  is 
therefore  impoflible  to  evade  the  force  of  the  above  cited  law  : 

*  Then  ihall  ye  do  unto  hiiil,  as   he  had  thought  to  have  done 

*  unto  his  brother.     And  thine  eye  fhali  not  pity,   but  life  (hall 

*  go  for  life,  eye  for  eye,'  &q.  As  finners  have  thought  to  do 
unto  God,  or  to  Chrift  the  Son  of  God,  fo  they  deferve  to  be 
treated  by  him.  Thev  accordingly  deferve  infinite  ?n?Jery,  or 
an  interminable  punifhment.  If  we  renounce  this  rule,  we 
have  none  left,   competent  to  try  the  nature  of  any  crime. 

As  to  the  i'econd  of  thefe  arguments,     That    finners     cannot 

ilo  that  evil,  in  a  finite  life,   which  deferves  endlefs  mifery  : — 

this  only  makes  another  contradiction  in  Dr.  Chauncy's  fcheme, 

He  holds,  the  damned,  for  the  faults  of  a  finite  life,  deferve  te 

R  R  be 

**  Br.  Hopkin's  Enquiry,  p    131 


|2  2  Univerfalifm  confounds  and  dtjiroys  itjetfi 

be  annihilated.*  This  is  really  an  unlimited  punifhment.  For 
rational  beings,  made  capable  of  immortality ,  having  faculties 
of  foul  fuited  for  endlefs  happinefs  ;  for  them  to  be  forever  cut 
off  from  this  happinefs,  and  cut  off  for  their  own  faults,  is  in- 
deed a  punifhment  having  no  limits.  To  lofe  an  infinite  or 
endlefs  good,  is  an  infinite  lofs.  So  to  have  this  good  taken  a- 
way,  ortohe  cut  off  from  it,  as  a  puniihment,  is  an  unlimited 
punifhment.  It  is  as  realiy  fo,  in  the  nature  or  things,  as  it  is 
to  be  punifhed  with  mifery  that  has  no  end.  Therefore,  as 
Dr.  C.  holds  that  creatures,  for  the  faults  of  a  finite  life,  do 
deferve  annihilation,  non-exijlence  ;  fo  he  holds,  they  deferve, 
for  thefe  faults,  an  infinite  punifhment.  Which  argues  fin  to 
be  infinitely  criminal. 

Dr.  C.  alfo  holds,  that  the  damned  are  delivered  from  hell, 
by  boundlefs  and  inexkauftible  goodnefs,  by  the  utmojt  bow- 
els ol  the  divine  compaffion,  by  the  infinite  indulgence  and 
love  of  their  Creator. t  It  belongs  to  him,  or  his  difciples,  to 
fhow  how  thefe  epithets  apply  to  the  deliverance  of  the  damned, 
when  they,  as  he  holds,  are  only  guilty  oi  the  finite  faults  of  a 
finite  life. 

Again,  Dr.  C.  holds  that  men  deferve  to  be  punifhed  for  a- 
p-es  of  ages,,  for  the  fin  they  commit  in  this  life.  He  evidently 
confiders  the  defert  of  fin,  in  this  cafe,  without  any  regard  to 
the  length  of  time,  in  which  it  is  committed.  He  confiders 
the  ill  defert  of  all  Tinners  to  be  greater  or  lefs,  according  '  to  the 
6  nature  and  number  of  their  evil  deeds  ;.'}  whether  more  or  lefs 
time  has  been  fpent  for  the  commiffion  of  thefe  deeds.  But  it 
men  deferve  to  be  punifhed  for  ages  of  ages,  for  the  fins  of  this 
fflOrt  life,  they  certainly  deferve  to  be  punifhed  longer  than  the 
time  they  were  committing  thefe  fins.  Now  if  this  may  take 
place,  in  one  inflance,  why  not  in  another  ?  And  if  men  may 
be  puniihed  one  day  over  the  time  fpent  for  the  commiffion  or 
fin,  the  defert  of  f  uch  punifhment,  why  not  two  days,  three  days, 
and  fo  on  ?  or  why  may  they  not  be  punifhed  forever,  for  the 
fin  of  one  day  ?  Adam  was  punifhed  all  his  days,  for  the  crime 
of  a  few  minutes,  or  a  very  fhort  time.  '  Curfed  is  the  ground 
1  for  thy  lake  ;  in  forrow  fhalt  thou  eat  of  it  all  the  days  of  thy 
'Tife.'§  Upon  Gehazi  the  fervant  of  Elifna,  as  in  «  Kings, 
v.  27,  this  curfe  was  denounced,  •  The  leprofy  of  Naaman  fhal! 
*  cleave  unto  thee,  and  unto  thy  feed  forever.'  This  punifh- 
ment, 

*  He  makes  this  his  laft  rcfort,  provided  the   wicked  are  lent  to    hell,  as  fo  many 
incurables.     Sec  p.  a3a.     From  wbach    it  is  plain  he  holds  they  dltfirvt  to  be 
unnikilxted. 

+  p.  gao,  405.         J  p.  220.         ^   Gan.  3,   17, 


Vnivtrfahjm  cenfounds  and  dejlroys  itfelf.  3*3 

went,  in  Tome  fenfe,  had  no  bounds.  For  this  difeafe  was  ne- 
ver to  leave  him  nor  his  feed,  till  it  had  carried  them  off.  And 
this  was  lor  a  crime,  fuddenly  committed.  Clirilt  faid  of  the 
fin  ot  blafphemy  againfi  the  Holy  Ghoft,  it  fhould  never  be 
forgiven  ;  neither  in  this  world,  nor  in  the  world  to  come  ;  or 
to  an  abfolute  eternitv,  as  has  been  mown.  And  this  fin  is 
committed,  feemingly  in  an  inftant  of  time. 

There  is  ground  to  fuppofe,  tnis  objection  never  would  have 
been  thought  of  by  Dr.  C.  had  not  his  fcheme  been  in  cliftrefs. 
Who  ever  thought  of  enquiring  into  the  length  of  time,confum- 
«d  in  the  commtflion  of  a  crime,  to  find  out  what  puniflimcnt  it 
dcfervcs  ?  When  a  man  has  murdered  his  neighbor,  or  let  the 
whole  city  on  fire,  who  would  think  of  afking  how  long  this 
culprit  was  in  doing  of  it,  in  order  to  know  what  punifhment  to 
inflict  upon  him  ? — But  the  fame  argument  will  hold  good  here, 
as  in  anfwering  the  firft  part  of  this  objeclion.  If  creatures 
cannot  do  an  infinite  difhonor  to  God,  in  a  finite  life,  they  can 
of  courfe  do  no  kind  of  difhonor  to  him.  For  no  other  than  an 
infinite  difhonor  can  be  done  to  him.  Hence,  this  objeclion 
tends  to  explain  away  all  fin. 

Objection  5.  Dr.  Chaiincy  fays  again,   *  If  fin  be  an   infinite 

*  evil,  then  all  finners  muff  fuffer  to  the  utmojl  in  degree,  as 
■  well  as  duration  ;  otherwife,  they  will  not  fuffer  fo  much  as 
1  they  might  do,  and  as  they  ought  to  do  :  Which  is  plainly  in- 

*  confiftent  with  the  difference  the  fcripture  often  declares  there 

*  (hall  be  in  the  punifhment  of  wicked  men.'* 

Anfwer.  This  objeclion  is  groundlefs.  No  fuch  fentiment 
has  ever  been  advanced,  by  thofe  who  hold  fin  to  be  an  infi- 
nite evil.  Neither  does  the  Doctor's  confequence  follow,  from 
any  thing  they  have  faid  on  this  fubjecl.  Sin  is  an  infinite  e- 
vil,  as  we  have  feen,  in  the  following  refpecls.  It  is  commit- 
ted agaiuft  the  infinite  God  :  It  tends  to  do  infinite  mifchief : 
It  deferves  infinite  or  endlefs  punifhment.  But  it  does  not 
from  hence  follow,  that  fin  is  infinite  in  degree,  that  the  dam- 
ned mufl  all  fuffer  to  the  utmojl  in  degree,  and  therefore  all  of 
them  muft  fuffer  equally  alike.  This  may  be  ill  unrated  by  the 
cafe  of  high  treafon.  This  crime,  with  regard  to  civil  fociety 
only,  is  the  greatefl  of  all  crimes.  In  this  relation,  the  crimin- 
ality of  it  cannot  be  increafed  ;  or  no  crime  can  be  of  a  higher 
nature  or  kind.  No  higher  obligation,  relative  to  civil  fociety, 
can  be  violated.  And  this  crime  tends  to  do  greater  mifchief 
than  any  other  ;  as  it  flrikcs  directly  at  the  fafety  and  happinefs, 
not  only  of  individuals  but  of  the  whole  community.  There- 
fore, 


324  Univerfalifm  eenfounds  amd  deftrcys  itfclf. 

fore,  it  is  followed  with  the  moft  fevere  kind  cf  punifhment 
which  can  be  inmcled  by  the  hand  of  man  ;  it  is  puniihed  both 
with  death  andthe  lofs  of  property.  But  it  is  very  natural  to  fup- 
pofe  a  number  may  be  combined  in  this  fame  crime  ;  and  fom# 
one,  or  fome  pari  of  them,  far  more  criminal  than  the  refL 
Their  leaders  may  acl  againft  greater  light  and  conviction  thai, 
the  reft  ;  and  may  be  urged  on  with  greater  virulence  and  malig- 
nity, again  ft  the  beft  interefl  of  the  nation.  Their  leaders  may 
be  at  the  bottom  of  the  whole  mifchief.  Had  it  not  been  for 
thofe  few,  the  peace  of  the  community  would  not  have  been 
difturbed.  Now,  they  all  deferve  death,  andthe  confiscation  of 
their  lands  and  goods.  But  their  leaders  may  juftly  be  puniihed 
with  a  more  painful.and  difgraceful  death,  than  the  reft. 

To  apply  this  :   SiTi  againft  God  is  a  violation  of  an   infinite 
obligation,  as  God  is  infinitely   worthy.     In  this  refpe£t,  the 
evil  of  fin  cannot  be  increafed,   it  is  indeed  an  infinite  evil.     It 
is  alfo  an  infinite  evil,  as  it  tends  to  do  infinite  mifchief.      It 
therefore  deferves  endlefs  puniihment  ;  the  deferved  punifhment 
cannot  be  increafed,  as  to  duration.     But  it  is  eafy  to  conceive 
that  fome  of  the  damned  will  have  far  greater  punifhment  in  de- 
gree, than  others  ;   though  all  will  have  the  fame  as  to  duration. 
The  reafon  for  this   is  plain.      Some  have  a  greater  degree  ok 
fin,  or  oppofition  to  holinefs,  and  act  againft  greater  light,  than 
others.     To  fuppofe  that  the  punifhment  of  the  damned  cannot 
be  increafed,  as  to  duration  ;   but  may  be  increafed,  as  to  degrees 
ofmifery  ;   is  as   plain  a  cafe  as  can  be   jtated.       It  is   equally 
plain  that  all  fin.  is  infinitely  criminal,  in  the  feveral  refpecls  a- 
bove  mentioned  ;  that  is,  every  fin,  even  the   leaft,    violates  the 
greateft  pofiible  obligation,  and  tends  to  unbounded  evil  ;   and  in 
thefe  refpecrs  cannot  be' increafed.      Still    there   are   degrees  of 
pride,  hatred,  and  enmity  ;  consequently  degrees  of  criminality  ; 
defert  of  greater  or  lefs  degrees  of  that  punifhment  which  fliall 
never  end.   As,  therefore,  degrees  may  be  proportioned  as  wide- 
ly different,  as  is  poffibie  for  numbers  to  tell  ;  (o  the  punifhment 
of  the  damned,  to  the  defcrt  of  each  one,may  be  exactly  propor- 
tioned.  One  may  fuffer  ten  thoufand  or  ten  million  times  more 
than  another  ;  and  both  fuffer  alike,   relative  to  duration.     This 
may  be  the  cafe,  whether  the  punifhment  be  limited  in  duration, 
or  not.     Hence  there  is  no  need  of  fuppofing  that  all  who  fuffer 
endlefs  mi'eiy,  muff  fuffer  the   utmoji  in  degree,  andthe  fame 
\x\  degree  ;  than  that  all  who  fuffer  forages  of  ages,   mult  fuffer 
the  fame  in  degree.     Dr.  C.  mull  find  the  fame  difficulty  in  \\\.s 
«wn  fcheme,  as  he  would  fix  upon  his  opponents. 

The 


Univtrfalifm  confounds  and  deflroys  itfelf.  g&£- 

i 

The  above  objection  goes  upon  the  ground,  that  al!  things 
which  are  infinite  in  fome  refpeel  s,  are  fo  in  all  refpects  ;  and 
are  the  fame  in  all  refpecls.  Whereas  nothing  can  be  more 
falfe.  A  line  or  cord  of  half  an  inch  diameter,  and  a  cylin- 
eler  of  five  feet  diameter,  both  extending  ad 'infinitum, or  with- 
out end,  are  both  tiie  fame  in  one  refpeel  ;  they  agree  in  length. 
But  who  would  from  hence  infer,  they  were  both  the  fame  in 
every  refpect?  An  infinite  line  is  the  fame  as  an  infinite  fuper- 
ficies,  in  one  refpefl.  They  are  both  the  lame  in  length,  but 
as  to  breadth  the  latter  infinitely  exceeds  the  former.  Again, 
an  infinite  fupe'rficies  is  the  fame  in  length  and  breadth  as  an 
infinite  folid  ;  but  in  depth  the  former  bears  no  proporrion  to 
the  latter.*  So  fin  may  be  infinitely  aggravated  with  refpeel: 
io  the  object  it  is  committed  againft,  or  the  evil  it  tends  to  ef- 
fect ;  and  in  this  refpeel:  its  aggravation  cannot  be  increased. — 
Still  it  may  not  be  infinite  with  refpect  to  the  degree  of  hatred 
and  oppofition  to  the  object,  again  ft  whom  it  is  committed. 

Thefe  three  lafi  objeclions  contain  the  fum  of  Dr.  C's  reaf- 
oningagainit  the  do6trine  of  the  unlimited  evil  of  fin,  and  its 
defert  of  interminable  punifhment.  The  Reader  will  find,  in 
Dr.  Edwards  againji  Dr.  C.  Chap,  iv,  a  more  lengthy,  and 
perhaps  a  more  accurate  an  fiver  to  them,   than  is  here  given. 

Objection  6.  Dr.  Prieftly  argues,  that  whereas  there  is  no 
proportion  between  finite  and  infinite,  nor  between  time  and  e- 
ternity  ;  fo  finite  beings  in  a  finite  life  cannot  deferve  an  end- 
lefs  punifhment.t 

Anfwcr.  This  being  nearly  the  fame  objection  over  again, 
we  have  only  to  add — There  is  no  proportion  between  God  and 
the  creature.  The  happinefs  of  God  fwallows"  up  all  propor- 
tion, when  compared  to  the  happinefs  of  a  mere  creature. — ■ 
Therefore,  when  the  tinner  would  ftrip  God  of  his  happinefs, 
to  promote  his  own,  he  deferves  a  punilhment  out  of  all  propor- 
tion. A  punifhment  out  of  all  proportion,  as  to  duration,  or 
an  endlefs  one/is  no  more  than  anfwerable  to  the  finner's  defert. 

Ohje6lion  7.  Mr.  Wincheller  fays,  'Two  things  that  are 
1  diametrically  oppolite  to  each  other,  cannot  both  exift  to  all 
'  eternity  :  if  they  are  both  infinite,  they  will  mutually  deflroy 
'  each  other  ;  if  one  be  infinite,  and  the  other  finite,  the  finite 
'  mult  be  deflroy ed  ;  and   which  ever  is   mod  powerful,  mutt: 

*  deitroy  the  other.     Now  fince  holinefs  and  fin,  evil  and  good, 

*  are  exaclly  oppofite  one  to  the  other  ;   it  is  evident,  one  rnufl 

*  at  hit  prevail  over  the  other,  how  long  foevcr  the  contention 

'and 

*  This  illuftration  is  ufed  by  Dr.  Edwards  aa<i  OthKS. 
t  InfUt.  Vol   ii  p.  383, 


226  Univerfalijin  confounds  and  dejlroys  iifelf. 

*  and  ft  rife  may  continue  ;  and  fince  goodne/s  is  the  perfection 
4  of  God,  and  evil  the  imperfection  of  the  creature,  there  can 
4  be  no  doubt,  that  as  good  e:;iftcd  before  evil,   fo  it  mall   exifl 

*  toali  eternity,  when  evil  ill  a  1 1  be  no  more.'* — This,  Mr.  W. 
adds  was  *  one  of  the  fii  ft  arguments'  that  led  him  into  the  uni- 
■yerjaljckeme. 

Anfwer.  The  fallacy  of  this  objection  is  very  obvious. 
And,  I.  We  are  to  notice,  it  does  not  direGly  deny  that  fin  de- 
fcrves  endjefs  punifhment ;  but  afierts  that  it  is  impoflible  fin 
and  mifery,  or  evil,  fhould  continue  without  end.  Divine 
goodnefs,  becaufeit  is  infinite,  mull  neceffarily  deftroy  every 
finite  thing  that  is  directly  oppofed  to  it  ;  and  therefore  muff,  ne- 
ceffarily  deffroy  fin  and  mifery.  Mr.  W.  does  not  fay,  nor  e- 
ven  intimate  that  God  is  engaged,  and  certainly  will  do  this,  to 
anfwer  fomc  wife  ends.  But  his  argument  is, '  Two  things  that 
'  are  diametrically  oppofiteto  each  other,   cannot  both  exifl;  to 

*  all  eternity  ;  if  they  are  both  infinite,  they  will  mutually  de- 

*  flroy  each  other;  if  one  be  infinite,  and  the  other  finite,  the 
:  finite  mujl  be  dellroyed  ;   and   which  ever  is  moft   powerful, 

*  mujl  destroy  the  other.'  2\Tot  the  leaft  intimation  does  he  give, 
that  God  will  certainly,  or  necefiarily,  becaufe  the  public  good 
requires  it,  deftroy  all  that  is  oppofed  to  him,  or  all  evil.  But 
lie  urges  theneceflity  of  the  cafe,  a  blind  neceflity  ;  or  the  im- 
poiubility  of  its  being  otherwise,  from  the  nature  of  the  cafe. 
As  when  two  elements  jar  together,  and  that  which  is  the  leafl 
powerful  cannot  but  give  way,  and  be  overcome.  But,  be 
this  neceflity  of  what  kind  it  may,  it  muff  arife  cither  from  the 
nature  of  God  or  the  creature,  or  both.  And  in  either  cafe  it 
goes  to  deftroy  Mr.  W's  fcheme.  If  in  this  matter,  God  acts 
irom  neccility,  he  is  not  praife  worthy  for  this  act.  If  he  de- 
stroys all  fin  and  mifery,  becaufe  he  cannot  do  othcrwife,  there 
is  no  virtue  in  this  act  according  to  Mr.  W's  doctrine.  So  if 
fin  is  neceflarily  deftroyed,  and  the  fin  tier  cannot  poflibly  help 
forfaking  all  fin  and  turning  to  God,  there  is  no  virtue  in  this 
forced  repentance,  as  Mr.  W.  calls  it. 

2.  The  above  objc&ion  is  not  only  a  contradiction  in  Mr. 
W's  and  Dr.  C's  fcheme,  but  it  is  a  contradiction  to  Scripture. 
The  facred  oracles  reprefent  fin  andfmners  as  being  abfolutely 
dependent  on  God.  And  that  he  is  able  to  continue  them  in  ex- 
igence, longer  or  fliorter,  or  put  them  out  of  exigence,  juft 
according  to  his  pleafure.  ■  Arife  go  down  to  the  potter's 
4  houfe,  and  there  I  will  caufe  thee  to  hear  my  words. — O  houfe 
a  of  Ifrael,  cannot  I  do  with  thee  as  this  potter  ?  faith  the  Lord, 

Behold, 

*  Dialogues,  p. 4*. 


urriverfktifm  confounds  and  deflroys  itfelf.         $%f 

c  Behold,  as  the  clay  is  in  the  potter's  hand,   fo  are  yc  in  mine 

*  hand,  O  houfc  ol  Itrael.'*  What  neceffity  has  the  potter  to 
deftroy  his  own  veflels  ?  and  whether  they  be  veflels  of  honor 
or  diflionor  ?  Cannot  he  keep  them  for  his  own  ufe,  while  he 
himfelf  exifts  ?  Or  cannot  he  deftroy  them,pnt  them  out  of  ex- 
iftence,  when  he  pleafcs  ?  In  like  manner,  Scripture  invaria- 
bly afcribes  liberty  and  power  to  God  ;  for  him  to  do  with  all 
his  creatures  as  he  pleales; 

3.  The  fame  power  which  can,  of  itfelf,  defrroy  fin  and 
mifery,  is  able  to  continue  them  in  being.  Or  certainly  this  is 
true  of  almighty  power.  Therefore,  as  the  Almighty  is  un- 
changeable, fo  if  he  is  able  to  continue  fin  and  mifcry  in  being, 
or  deftroy  them  to  day,  he  is  able  to  do  the  fame  to-morrow, 
and  to  all  eternity.  Certainly,  Mr.  W's  fcheme  which  goes  tra 
deny  Omnipotency,  which  needs  an  atheiftical  argument  to 
fupport  it,  may  juftly  be  fufpefted. 

4.  There  was  no  neceiTnv  of  a  Mediator  on  Mr.  W's  plan, 
to  redeem  men  from  fin  and  mifery.  Thele.as  he  argues,  can- 
not poflibly  exift  to  all  eternity,  in  oppofuion  to  divine  good-, 
nefs.  On  his  plan,  God  mull  neceffarily  put  an  end  to  all  fin 
and  mifery,  or  redeem  men  from  them  ;  and'  whether  it  be  done 
with  or  without  a  Mediator. 

g\  The  above  objection,  when  applied,  mini  give  a  wrong 
reprefentation  of  the  flatc  of  the  damned.  It  muff,  reprefent 
their  fin  and  mifery,  as  being  eppofed  to  God  in  fuch  manner, 
that  he  is  obliged  to  deftroy  them  for  his  own  fafety.  He  is 
neceifitated  to  put  fin  and  mifery  out  of  exigence,  and  deliver 
the  damned  from  them,  purelvfrom  principles  of  felf-defence. 
This  is  the  language  of  the  above  objection  :   *  Two  things  di- 

*  ametrically  opposite  to  each  other,   cannot  both   exift.  to  all  e- 

*  ternity.'  As  though  the  damned  were  not  in  chains,  and  un- 
der abfolute  controul.  As  though  God  were  not  omnipotent, 
and  as  able  to  overrule  fin  and  mifcry  in  hell,  for  his  own  hon- 
or, and  to  ercrity,  as  he  is  in  this  world  for  an  age.  Again, 
the  above  objection  represents  the  damned  as  being  oppoled  to 
God,  and  carrying  on  a  warfare  againft  him,  juft  as  finners  are 
in  this  world.  Whereas  the  cafe  is  quite  the  reverfe.  Hie  ha- 
tred and  blafphemy  of  the  damned,  in  connexion  with  their 
punifliment,  has  no  tendency  to  diflionor  God.  On  the  con- 
trary, all  the  damned  fay  and  do,  tends  tohis  honor.  As  when 
a  malefactor,  fall  bound  in  chains,  going  to  the  place  of  execu- 
tion :  as  when  this  pitiful  wretch  curfes  his  judge,  curfes  his 
jury,  and  vows  vengeance  tohis  country;  this  only  declares  to 

the    . 
•  Jeenn.  1%.  2.  6 


328  Uaivcrf'alifm  confounds  and  dejiroys  itfe'lf. 

the  world  the.  juflicc  of  that  authority,  which  rids  the  world  of 
fuch.a  moniier. ..  $o  when  the  damned  vent  out  their  horrid 
blafphemy  againfl  God,  inftead  of  weakening  and  breaking  down 
bis  authority,  as  Tinners  do  in  this  world  ;  inftead  of  this,  their 
blafphemy  only  returns  on  their  own  heads.  It  (hows  to  the 
world  what  they  would  do  to  God,  if  they  could.  And  therefore 
kelps  Jo  ill  u  ft  rate  his  juftice,  in,  punifHing  them  without  end. 
So  that  the  un  of  the  damned,  in  connection  with  their  mife-- 
ry,  inftead  of  doing  evil,  doe<  the  greater!,  good.  It  fets  oft* 
divine  juftice  in  the  moil:  amiable  and  glorious  manner. 

Punifiiment  anfwerable  to  finners'deferts,  is  an  effectual  an- 
tidote againfl  their  fin,  and  .completely  bars  it  from  doing  evil. 
The  cafe  is  infinitely  different  from  what  it  is  to  take  fin  fepa- 
rately,  or  wnen  it  goes  nnpunifhed.  In  this  latter  cafe  fin  and 
{jnners  reign,  and  trample  on  divine  authority  ;  they  even  doubt 
whftfier  there  is  a  God  to  judge  the  world,  yea,  they  often 
queffion  the  very  being  of  a  God.  But  where  juftice  is  fully 
executed,  they  are  totally  cured  of  fuch  doubts.  To  their  fcr- 
row  they  know  that  there  is  a  God.  Accordingly,  where  juf- 
tice is  fully  difplayed,  there  God  reigns,  or  juftice,  is  triumph- 
ant. And  all  that  the  damned  can  poffibly  do  by  their  blafphe- 
my,  is  only  to  condemn  themfelves  out  of  their  own  mouths. 

We  have  now,  my  dear  Sir,  gone  over  all  the  material  ob- 
jections, brought  againfl  this  doclrine.  And,  becaufe  fin  tends 
to  do  infinite  mifchief,  to  root  holinefs  entirely  out  of  the  world, 
and  make  God  and  faints  miferable  forever  ;  it  is  evident,  be- 
yond all  contradiction,  that  finners  are  infinitely  criminal,  and 
deferving  of  enrllefs  punifiiment.  From  hence  it  is  infered 
with  certainty,  that  part  of  mankind,  and  all  the  damned,  will 
fuffer  without  end.  For  the  Scripture  plainly  afferts  that  fome 
of  mankind  fhall  fuffer  their  .full  defert.  And  as  they  deferve 
endlefs  punifiiment,  and  mail  pofkively  fuffer  all  they  deferve, 
it  is  undeniable  that  they  will  fuffer  to  an  abfolute  eternity. — 
The  places  of  Scripture,  which  exprefsly  declare  that  impeni- 
tent finners  mail  fuffer  the  full  wages  of  their  fins,  are  the  fol- 
lowing:— Eccl.  xii.  14.  'God  fhall  bring  every  work  into' 
"judgment,  with  every  fecret  thing,  whether  it  be  good,  or 
'  whether  it  be  bad.'  Ifai.  iii.  11.  '  Wo  unto  the  wicked,  it 
'  {hall  be  ill  with  him  :  For  the  reward  of  his  hands  fhall  be 
'  given  him/  Pfal.  xxviii.  4.  4  Give  them  according  to  their 
'  deeds,  and  according  to  the  wickednefs  of  their  endeavors  : — - 
*  give  them  after  the  work  of  their  hands,  render  to  them  their 
4  defzrt.'  Matt.  xvi.  27.  *  Fur  the  Son  of  man  fhall  come  in 
r  the  glory  of  his  Father,  with  his  angels  :  A»d  then,  he   fhall 

reward 


t/niverfalifm  confounds  and  deflroys  itfelf.  329 

*  reward  every  man  according  to  his  works. '*  Rom.  ii.  5,  6,  q„ 

*  But  after  thy  hardnefs  and  impenitent  heart,  treafureft  up 
'  wrath  againft  the  day  of  wrath,  and  revelation  of  the  righteous 

*  judgment  pi  God  ;   who  will  render  to  every  man  according 

*  to  his  deeds.  Tribulation  and  wrath  upon  every  foul  of  man 
1  that  doth  evil.'     2    Cor.  v.  10.   ■  For  we  muff    all  appear   be- 

*  fore  the  judgment  feat  of  Chnft  :   That  every  one  may  receive 

*  the  things  done  in  the  body,  according  to  that  he  hath  done9 

*  whether  it  be  good  or  bad.'  Rev.  xvni.  6,  7.  *  Reward  her 
* even  asjlie  rewarded  you,     How   much   the  hath  glorified 

*  hcrfelf,  and  lived  ciehcioufly,  fo  much  torment   and  for  row 

*  give  her/  Rev.  xx.  12.  «  And  the  dead  were  judged  out  of 
'  thofe  things  that  were  written  in  the  books,  according  to  their 

*  works.' — Good  deeds  and  bad  are  here  given  as  a  diftinction 
between  believers  and  unbelievers  ;  and  their  oppoiite  re- 
wards*    As  in  John  iii.  36.   'He  that  believeth  on  the   Son 

*  hath  everlalting  life  :  and  he  that  believeth  not  the  Son  fhall 

*  not  fee  Fife.' 

From  the  above,  the  confiftency  of  endlefs  punifhment  with 
full  atonement,  naturally  follows.      As, 

1.  Men  juftly  deferve  this  punifhment.  This  punifhment 
can  do  them  no  injury,  but  is  perfectly  comfiitent  with  their 
defert.  In  this  very  material  article,  that  is,  with  regard  to 
their  defert,  endlefs  punifhment  is  therefore  confident.  And 
it  is  fo  notwith (landing  full  atonement  ;  for  full  atonement  does 
not  render  their  fin  lefs  finful  or  ill  deferving.  It  makes  pro- 
vifion  for  all  fuch  as  forfake  their  fins,  to  efcapc  from  their  juft 
defert  ;  but  it  cannot  alter  their  defert,  any  more  than  it  can 
turn  fin  into  holinefs. 

2.  If  fin  is  infinitely  criminal,  and  the  finally  impenitent  re- 
ceive the  full  wages  of  their  fins,  as  has  been  mown  ;  then  the 
atonement  has  made  no  provifion  tor  thefe  characters,  as  fuch, 
to  fave  them  from  their  juft  defert.  And  this  agrees  with  fcrip- 
ture.  *  The  blood  of  Chi  iff  has  opened  the  way  for  all  men,  to 
turn  from  fin  and  find  mercy  ;  yet  the  fame  awful  curfe  lies 
againft  fuch  as  remain  impenitent,  as  though  no  atonement  for 
*in  were  made,      *  He  that  believeth  not,   fhall  be  damned. 'f 

3.  If  fin  is  infinitely  criminal,  and  the  day  of  judgment  i>. 
the  time  fixed,  tor  fuch  as  are  found  in  their  fins,  to  receive 
their  full  reward  ;  then  are  they,  at  this  folemn  cfifis,  totally 
cut  off  from  the  benefits  of  Chrift's  death,  and  mull  remain  un- 

S  s  der 

*  Though  this  refers  to  (Thrift's  coming  to  deftroy  Jerusalem,  8cc.  vet  its  complete 
fulfilment  will  be,  when  Chrift  comes  to  judge  the  w©rld,  at  th«  laft  day. 
t  Mirk  16.  16, 


3^o  Univerfalfm  confounds  and  deftroys  itfclf. 

der  the  curfe  of  God's  law  Forever.  How  can  the  debtor  ever 
be  1  berated  from  prifon,  when  he  owes  an  infinite  debt,  and 
{hall  not  come  out  thence,  till  he  has  paid  the  utter moji  far- 
thing ?  But  all  fuch  as  die  in  their  fins,  are  then  found  at  the 
day  of  judgment,  with  all  their  fins  upon  them.  Therctore, 
death  totally  cuts  off  the  impenitent,  and  fixes  them  for  the  laft 
judgment.  This  was,  perhaps,  made  evident  in  Part  I.  Let. 
III.  to  which  the  reader  is  refered.  And  as  God  will,  at  the 
final  judgment,  render  to  his  enemies  according  to  their  defert, 
by  dooming  ihemto  everlafling  fire,  fo  this  will  be  confident. 
What  the  Judge  of  all  the  earth  will  do,  at  that  day,  will  be 
right,  and  confident  with  complete  atonement. 

4.  H  fin  is  an  unlimited  evil,  and  deferves  endlefs  punifh- 
ment,  as  has  been  proved  ;  and  the  great  Judge  will,  at  the  lafl 
clay,  render  ttihulation  and  wrath  upon  his  enemies,  or  render 
to  all  thofe  on  his  left  hand  according  to  their  deeds  ;  then  are 
we  warranted  to  take  the  words,  clofing  the  tremendous  Icene, 
in  their  plain  and  literal  fenfe  :  Matt.  xxv.  46.  '  Thefe  fhall 
'  go  away  into  everlafling  punifhment  :  but  the  righteous  into 
'life  eternal.'  If  we  grant  fin  to  be  infinitely  criminal,  and 
that  the  Judge  of  all  will  then  deal  with  his  enemies  according 
to  their  works,  which  things  cannot  be  denied  ;  we  are  obliged 
to  take  thefe  words  literally,  io  as  to  intend  an  abfolute  eterni- 
ty, as  to  the  wicked,  as  well  as  to  the  righteous.  ,  The  reafon 
given  why  the  wicked  are  fentenced  to  this  punifhment,  is  be- 
caufethey  have  {lighted  and  defpifed  Chrift,  or  flighted  and 
defpifedhis  complete  atonement  :  '  I  was  an  hungred,  and  ye 
*  gave  me  no  meat,'  Sec.  Therefore,  notwithstanding  com- 
plete atonement,  and  becaufe  they  have  trampled  it  under  foot, 
their  everbfling  punifhment  is  perleclly  confiftent. 

5.  If  fin  is  infinitely  criminal,  then  God,  who  has  no  pleaf- 
ure  in  the  death  of  the  wicked,  glorifies  his  juihice  on  the  dam- 
ned out  of  pure  neceiiity.**  It  is  neceflary,  though  the  atone- 
ment be  complete  he  ihould,  in  this  way,  fhow  his  infinite  ha- 
tred to  fin,  becaufe  fin  is  an  infinite  evil  ;  and  becaufe  he  could 

not 

*  Sod  is  a'  the  faftheft  remove  from  a  neceffity  from  blind  fate.  He  is,  howev- 
r, under  311  infinite  rtecef£ty,from  his  own  infinite  benevolence  to  do  allwbieh  is  beft. 
To  effect  the  bed  end,  he  is  therefore  under  an  infinite  neceffity  to  ufe  the  beft  means. 
For  creatures  can  have  knowledge  only  by  means  ;  this  is  evident  from  experience. 
G  )d  h*s  knowledge  intuitively,  or  without  means.  But  it  is  not  poffible  creatures 
■d  have  knowledge  in  the  manner  God  has.  For  it  is  not  poffible  creatures 
fhould  be  as  God,  or  any  thing  more  than  creatures.  By  the  immediate  agency  of 
his  Spirit,  God  creates  an  heart  in  man,  for  them  to  improve  means  rightly,  and  ex- 
trcife  faith  in  Chrift.  But  without  means  there  is  no  right  improvement,  nor  no 
knowledge  of  any  kind,  except  in  G>;d  the  fource  of  all  knowledge.  Hence,  the 
acceffity  of  God's  ufmg  m<«nk  fuited  to  the  capacity  of  creftfurt* 


Univtrfalifm  confounds  and  deflroys  itfelf.  331 

pot  otherwife  anfwer  all  the  fame  ends,  or  glorify  his  juflice  to 
fo  good  advantage. 

That  God  does  glorify  his  juftice  on  the  damned,  is  evident. 
Rom.  ix.  22.  •  What  il  God,  willing  to  fhow  his  wrath,  and  to 
'  make  his  power  known,  endured  with  much  longfuffering  the 
■  veffels  of  wrath  fitted  to  deflrucfion.'  Thefe  words,  '  veffels, 
of  wrath,'  mean  fuch  as  are  ufed  for  God  to  difplay  his  wrath 
upon;  being  put  to  no  other  ufe.  And  from  Rom.  ii.  1 — 16, 
it  is  plain  that  they  have  been  appointed  for  *  the  day  of  wrath 
*  and  revelation  of  the  righteous  judgment  of  God  ;  who  will 
c  render  to  every  man  according  to  his  deeds,5  &c.  Therefore, 
although  in  Rom.  ix.  there  is  mention  of  the  deftruction  of 
Pharaoh,  and  reference  to  what  was  coming  on  the  Jews  in  this 
world,  yet  thefe  things  are  to  illuflrate  the  itate  of  the  damned. 
Accordingly,  thefe  veffels  of  wrath  ultimately  intend  the  dam- 
ned. And  '  endured  with  much  long  fuffei  ing  the  veffels  of 
'  wrath  fitted  to  deftrucfion,'  certainly  intends  the  damned,  ta- 
ken from  among  men.  Now  God  fhows  his  wrath  on  thefe 
veffels  ;  he  does  not  conceal  it,  but  (hows  it ;  and  makes  his 
power  known.  He  makes  known  what  his  hatred  to  fin  is,  by 
punifhing  the  damned.  Which  is  the  fame  as  glorifying  his  juf- 
tice upon  them.  Which  alfo  is  to  fhow  the  nature  and  extent 
of  his  wrath  againfl  fin  ;  or  jufl  what  his  wrath  againfl  fin  is. 
If  he  does  not  fhow  the  nature  and  extent  of  his  hatred  to  fin 
or  his  wrath  jufl  as  it  is,  he  does  not  fhow  divine  wrath,  but 
fomething  elfe.  He  therefore  fhows  his  wrath  to  the  utter - 
wofi.*  In  other  words,  by  punifhing  the  damned,  he  fhows 
jult  what  they  deferve.  This  proves  at  once,  as  they  deferve 
infinite  evil,  fo  is  their  punifhment  infinite  in  duration  ;  and 
divine  juftice  is  herein  made  glorious. 

But  infpiration  has  here  filenced  every  objection.  '  What 
'  if  God,  willing  to  fhow  his  wrath,'  &c.  What  if  God  does 
this  ?  Where  is  the  inconfiftency  ?  He  does  thefe  veffels  of 
wrath  no  injury.  He  waits  on  his  enemies  with  much  long- 
fuffering.  As  fure  as  he  lives,  he  has  no  pleafure  in  the  death 
of  the  wicked.  Could  he  glorify  his  juftice  in  the  fame  advan- 
tageous manner,  and  anfwer  all  the  valuable  ends,  without  the 
punifhment  of  the  damned,  he  certainly  would.  Where  then 
is  the  objection  ?  His  mowing  the  infinite  greatnefs  and  terri- 
blenefs  of  his  wrath  on  the  damned,  confirms  all  his  awful 
threatenings  againff  finners,  and  places  it  beyond  difpute  what 
divine  hatred  to  fin  is.  W^hich  gives  a  chara&er  moft  grand, 
amiable,  and  important.  What  branch  of  the  divine  character 
is  more  amiable  and  important  than  his  infinite  hatred  to  fin  ? 

But 

*  1  Thef.  2.  1$ 


133 2  Univerjalifm  confounds  and  dejlroxs  \ifelf* 

But  what  if  God  is  willing  to  make  this  known  ?  What  if  he  is 
willing  to  make  it  known,  in  the  mod  indifputable  manner  | 
Who  is  injured  ?  The  damned  are  not.  And  who  will  com- 
plain  ?  Verily  none  except  fuch  as  love  (in.  And  what  if 
Wifdom  has  chofen  the  bell  way,  or  his  own  way,  to  reveal 
the  nature  of  divine  jullice  ?  Or  what  if  God  has  taken  the  molt 
effectual  way  to  reveal  himfelf,  as  the  true  God  ?  It  is  impoffi- 
ble  for  him  to  appear  as  the  true  God,  a  God  of  infinite  holi- 
nefs,  unlefs  he  fliows  his  real  hatred  to  fin.  That  is,  after  fin 
once  exiffs.  All  his  declarations  and  threatenings  againft  fin 
come  to  nothing,  unlefs  they  are  executed.  Or  unlefs  he  makes 
fome  examples  of  juflice.  What  then,  mail  God  reveal  him- 
felf to  be  the  true  God,  or  fhall  he  not  ?  The  jool  has  a  nega- 
tive anfwer  *  he  hath  f aid  in  his  heart,  No  God.  But  where, 
it  is  again  afked,  is  there  any  inconfiftency  ?  There  is  none 
with  relation  to  the  atonement.  For  if  the  atonement  were  not 
complete,  God  could  not  endure  with  much  longfuffering,  fuch 
as  are  afterwards  made  veffels  of  wrath.  His  enduring  in  this 
manner,  implies  that  they  have  a  day  of  grace,  and  offers  of 
falvation.  ■  .  ...      •• 

Furthermore,  God  {hows  his  wrath  to  the  uttermoft,  on  the 
veflels  of  wrath,  *  that  he  might  make  known  the  riches  of  his 
*  ^lory  on  the  veflels  of  mercv,  which  he  had  afore  prepared 
'  unto  glory.'  Though  reference  is  here  had  to  the  happy  itate 
of  gofpel  times,  .{fill  this  looks  forward  to,  and  chiefly  intends, 
the  heavenly  {fate.  Where  the  riches  of  divine  glory  are  com- 
pletely difpUyed,  upon  the  veffels  of  mercy  prepared  unto  glo- 
ry. But  who  will  complain  of  this  ?  Infpiration  propofes  this 
everlailing  good  on  the  redeemed,  occafioned  by  the  fufferings 
of  the  damned,  as  fufficient  to  filenee  every  objection.  Indeed, 
when  God  does  no  injury  to  the  damned,  and  by  their  endlefs 
mifery  occafions  this  good  to  the  redeemed  forever,  who  can 
complain  ?  Not  only  fo,  if  vr ifdom  and  benevolence  do  this, 
we  are  affured  it  is  according  to  divine  wifdom  and  benevo- 
clence  ;  fo  no  alteration  can  be  made  tor  the  better. 

It  is  here  remarkable,  a  difplay  of  the  riches  of  divine  glory, 
on  the  veffels  of  mercv,  is  not  only  confiitent  with  complete  a- 
tonement,  but  proves  it  to  be  complete.  Therefore,  the  way 
wifdom  takes  to  do  this,  muff  be  confident  with  complete  atone- 
ment. Which  is  to  glorify  divine  juflice  by  the  fufferings  of 
the  damned,  as  well  as  by  the  fufferings  and  death  of  Chrift. 
Not  that  the  fufferings  of  the  damned  make  a  part  of  the  atone- 
ment, but  they  are  neceffary  to  Ihow  the  nature  of  divine  wrath 

againft 


Univerfalifm  confounds  and  defiroys  itjtlf,  g$fc 

againft  the  fin  of  defpifing  atoning  righteoufnefs.  Befides, 
theie  fufferinga  of  the  damned  prove  the  atonement  to  be  com- 
plete. For  the  damned  are  found  guilty  of  the  blood  of  Chnft. 
Or  guilty  of  finning  againft  God's  long  faff cnng,  which  a- 
mounts  to  the  fame.  And  if  they  are  guilty  of  the  blood  of 
Chrift,  and  God  fhows  his  wrath  upon  them  for  this  fin,  then 
this  blood,  had  they  wafhed  in  it,  was  fufiicient  to  take  away 
their  iin. 

But  it  is  in  vain  to  pretend,  the  atonement  is  not  complete, 
if  fome  men  are  eternally  damned,  when  divine  long  Suffering 
proves  the  contrary.  It  is  in  vain  to  pretend,  if  the  atonement 
be  complete,  the  fufferings  of  the  damned  can  be  of  no  ufe, 
when  wifdom  affigns  fuch  an  important  ufe  ;  even  to  make 
known  the  riches  of  his  glory,  on  the  veffels  of  mercy  prepared 
unto  glory. 

On  the  whole,  it  cannot  be  denied  but  that  God  fhows  his 
wrath  on  one,  to  make  known  the  riches  of  his  grace  on  anoth- 
er. He  makes  one  miferable,  to  enhance  the  happinefs  of  an- 
other. This  goes  to  ruin,  totally,  the  univerfal  fcherae.  For 
if  God,  to  this  end,  makes  one  miferable,  even  for  one  day, 
why  not  for  eternal  days  ?  And  why  not  render  to  them  their 
deStrt  ?  Why  not  fhow  his  real  nature,  the  utmoStoi  his  wrath 
againft  fin  ?  Or  the  excellency  and  glory  of  his  juftice  ?  Grace 
indeed  appears  rieh  and  glorious,  when  juftice  appears  to  the 
bed  advantage.  -• 

6.  If  fin  is  an  infinite  evil,  the  atonement  itfelf,  that  its  val- 
ue might  be  feen  in  the  cleareft  manner,  makes  the  endlefs  mif. 
ery  of  the  damned  neceffary. 

We  muft  grant  that  the  works  of  God  give  additional  force  to 
his  words.  When  God  declares  fome  truth  by  words,  thefe 
words  are  fufEcient  to  command  our  belief.  But  when  he  de- 
clares the  fame  thing  over  again  by  works,  this  gives  additional 
force  to  his  words  ;  yea  this  gives  the  higheft  kind  of  evidence, 
we  are  capable  of  conceiving.  So  when  God  reveals,  in  his 
facredword,  his  infinite  hatred  to  fin,  and  its  infinite  criminali- 
ty, this  is  fufiicient  to  command  our  belief.  But  when  he  de- 
clares the  fame  by  works,  in  condemning  the  impenitent,  and 
fending  them  away  into  everlaiting  punifhment,  this  gives  the 
higheft  poflible  evidence  that  fin  is  infinitely  criminal,  and  de- 
ferving  of  this  punifhment.  Now,  this  helps  to  fhow  the  real 
value  of  the  atonement,  and  to  the  beft  advantage.  Certainly 
it  the  redeemed  in  heaven  know  what  the  damned  in  hell  fuffer, 
ihey  alfo  know,  and  it  is  to  them  beyond  difpute  what  they  them- 

felvet 


334  Univirfalifm  confounds  and  dejt)  oys  il: 

felves  deferve.  They  therefore  have  the  beft  advantage  to  fee 
the  infinite  value  of  the  atonement,  the  price  which  has  bought 
them  off  from  this  eternal  or  infinite  evil.  And  they  could 
not  have  all  the  fame  advantages,  to  fee  the  fulnefs  of  the  atone- 
ment, were  it  not  for  the  eternal  fufferings  of  the  damned.  This 
muft  be  granted,  unlefs  we  would  deny  that  the  works  or  God 
can  give  energy  to  his  words.  And  unlefs  we  would  hold  that 
God  does,  in  vain,  fhow  his  wrath,  and  make  his  power 
known,  on  the  veffels  of  wrath. 

But  it  is  perfectly  agreeable  to  infinite  benevolence,  yea  infi- 
nite benevolence  appears  £o  require  it,  that  the  value  of  the  a- 
tonement  mould  be  made  known  in  the  moll  convincing  man- 
ner. In  proportion  as  this  is  made  known,  fois  Chrift  revealed 
to  be  the  Son  of  God,  a  divine  perfon,  equal  with  God  the 
Tather.  Alfo,  in  the  fame  proportion  are  the  riches  of  divine 
grace  made  known,  on  the  veffels  of  mercy.  But  if  the  end  be 
agreeable  to,  and  required  by,  infinite  benevolence,  fo  are  the 
neceflary  means  to  effect,  this  end.  Plence,  infinite  benevolence, 
to  effeft  fo  deiirmle  an  end,  requires  that  the  damned  never  be 
releafed  from  their  torments. 

7.  A  difpenfation  of  grace,  above  all  others,  requires  penal 
laws  and  pumfhrnents,  equal  to  the  defert  of  crimes  ;  efpecially 
the  crime  of  rejecting  free  grace.  Becaufe  this  is  the  inoft  ag- 
gravated of  all  crimes.  Therefore,  above  all  others,  mould  be 
noticed  and  punifljed,  if  continued  in,  agreeably  to  its  defert. 
Hence,  the  things  which  Univerfalifls  would  build  upon,  to  fe- 
cure  themfelves  in  their  fins,  and  ward  off  all  conviclion,  are 
the  very  things  which  render  their  cafe  peculiarly  alarming  and 
dangerous.  They  prefume  upon  free  grace,  infinite  benevo- 
lence, and  full  atonement  :  not  confidering,  that,  while  thefe 
things  open  a  door  for  all  men  to  repent,  they  make  fure  the 
endlefs  damnation  of  the  finally  impenitent.  Not  confidering, 
if  men  perfevere  in  trampling  under  foot  the  blood  of  the  fon  of 
God,  this  blood  will  certainly  be  required  at  their  hands. 

But,  my  friend,  protracting  this  letter  by  meeting  (o  many 
©bjetfions,  I  have  more  than  wearied  your  patiewce.  It  may 
be  ufoful,  however,  to  fee  what  fin  is,  what  it  defervss,  and 
the  certain  doom  of  irreclaimable  fiancrs.  Let  us  now  bring 
the  matter  home  to  our  own  fouls. — Our  fins  areas  countlefs  as 
the  duil  of  the  earth  :  ev«ry  fin  an  infinite  evil,  or  meriting 
mifery  which  never  ends.  What  then  is  our  cafe  if  we  have  no 
intcreft  in  Chrift  ?  And,  O  the  thought  of  remaining  out  of 
Chrift   another  moment  !   can  we  be  content  to   expofe   our- 

felves 


Vnivcrfalifm  confounds  and  dejlroys  itfelf.  335' 

felve?:  another  moment  to  the  wrath  of  an  infinite  God  ?  And  when 
he  offers  to  make  his  grace  glorious  in  our  falvation  ?  can  we 
content  ourfelves,  in  hating  the  blefled  Jefus  another  moment  ? 

I  am,   &c, 

«*&§*"&-^» i • 


LETTER    IV. 

Containing  an  explanation  cf  the.  Second  Death, 

My  dear  Friend, 

nPHE  fubj eel:  becomes  flill  more  ferious.     And,  if  any  thing 
X  is  Anted  to  awaken  our  attention,   it  muit  be  this,  a  view  of 
the  fecond  death. 

This  death  is  four  times  mentioned  in  fcripture.    Rev.  ii.    11. 

*  He  that  overcometh  fhall  not  be  hurt  of  the  fecond  death.'  Rev. 
xx.  6,  T4.     '  Blefled  and  holy  is  he  that  hath  part  in  the   firlfc 

*  reiurrection  :   on  fuch  the  fecond  death  hath  no  power.     And 

*  death  and  hell  were  call  into  the  lake  of  fire.     This  is  the  fe- 

*  cond  death.'  Rev.  xxi.  8.  '  But  the  fearful  and  unbeliev- 
'  ing,  and  the  abominable,  and  murderers,  and  whoremongers, 

*  and  forcerers  and  idolaters;,  and   all  liars,  fhall  have  their  part 

*  in  the  lake  that  burnetii  with  fire  and  brimftone  :  which  is  the 

*  fecond  death.'  This  finking  figure,  a  '  lake  that  burnetii  with 
1  fire  and  brimllone,'  fhows  us  how  great  and  dreadful  is  the  tor- 
ment of  the  damned.  What  fiaifhes  the  dreadful  fcene,  they 
jfhall  never  be  releafed  from  their  torments.     '  And  the  devil  that 

*  deceived  them   (Gog  and  Magog,  fo  all  irreclaimable  fmriers) 

*  was  call:  into  a  lake  ol  fire  and  brimflone,  where  the  beafl  and 

*  falfe  prophet  are,  and  fhall  be  tormented  day  and  night  forever 

*  and  ever.'  Rev.  xx.  10.  In  the  lame  fenfe  the  Jews  under- 
flood  this  phrafe,  the  fecond  death,  to  mean  a  death  from  which 
there  is  no  recovery.  They  ufed  '  this  phrafe  proverbially  for 
'  final,  utter,  irreverfible  deurucHon.  So  in  the  Jerufalem 
■  Targum,  Dent,  xxxiii.  6.     Let  Reuben  live,  and  let  him  not 

*  die  the  Jecond  death,  by  which  the  wicked  die  in  the  world 
'  to  come.  Where,  whatfoever  be  fignified  among  them  by 
4  the  world  to  come,  it  fcemsto  denote  fuch  a  death  from  which 

*  there  is  no  releafe.**     But  the  prefent  cisfign  is, 

1.  To  mow  that  this  death  is  the  death  of  both  foul  and  body- 

2.  That  this  death  confifls  in  complete  torment  of  both  foul 
and  body.  3.  Enquire 

•  Dr.  flammend'i  Annotai.  on  Rev.  at   0> 


336  Univerfalifm  confounds  and  dejlroys  itfcif. 

3.  Enquire  what  things  are  necflary  to  effect,  and  complete 
this  torment. 

I.  This  death  is  the  death  of  both  foul  and  body.  The  truth 
©f  which  is  clear  from  the  following. 

1.  Matt.   x.  28.   *  Fear  not  them    which  kill  the  body,  but 

*  are  not  able  to  kill  the  foul  :  but  rather  fear  him  which  is  able 

*  to  deftroy  both  foul  and  body  in  hell.1  Granting  this  to  be 
a  threateamg  to  fome,  and  a  warning  to  all,  ftill  the  account  wo 
have  feen  of  the  laft  judgment  (hows  how  it  will  actually  be  ex- 
ecuted on  unprofitable  fervants.  Which  gives  weight  to  this 
threatening.  That  is,  it  is  grounded  on  fact.  Were  not  this 
threatening  in  one  inftance  executed,  and  of  courfe  no  danger 
that  it  ever  would  be,  on  one  of  our  race*  it  would  be  totally 
groundlefs.  But  foul  and  body  are  here  diftinclly  mentioned, 
both  of  which  being  deflroyed  together.  The  word,  deftroy ,  in 
this  place^- implies  death  ;  or  the  fecond  death  is  infli6tedon 
foul  and  b<?>dy.  Alfo,  hell  here  means  fomething  beyond  the 
grave.  Men  ere  able  to  kill  our  bodies,  and  caff,  them  into  the 
grave  ;  But  God  only  has  power  to  caft  into  hell.  Hence,  from 
this  notable  faving  of  Chrift  taken  with  the  account  of  the  day 
of  judgment,  it  is  clear  that  both  foul  and  body  are  caft  into 
hell  ;  the  fecend  death  is  inflicted  on  the  former  a*s  well  as  the 
latter.  ; 

2.  Rev,  xix.  20.  '  Thefe  both  were  call  alive  into  a  lake  of 

*  fire  burning  with  brimftone.'  Thefe  words,  caft  alive,  evi- 
dently mean  foul  and  body. 

3.  All  the  threaf  enings  which  look  forward  to  the  final  judg- 
ment,  plainly  apply  to  both  foul  and  body. 

4.  As  foul  and  body  have  finned  together,  fo  it  is  fitting  they 
(ho  a  Id  both  fuffer  together. 

5.  The  damned  cannot  poflibly  be  punifhed  according  to  their 
deiert,  only  as  foul  and  body  are  punifhed  together.  This  is 
clear  from  the  nature  of  the  cafe. 

6.  The  account  we  have  of  the  refurreclion  from  the  dead,  of 
the  lafl  judgment,  and  of  the  fentence  on  the  damned,  makes  it 
exceeding  plain  that  both  foul  and  body  are  included.  And  this 
is  allowed  by  all  who  hold  to  future  punifhment. 

II.  It  is  defigned  to  fhow  that  this 'death  confiits  in  complete 
torment  of  both  foul  and  body. — Complete  torment  here  means 
that  everv  part  of  the  body  and  the  whole  foul  are  filled  with 
pain.  That  pain  which  is  illuftrated  by  the  agonies  of  death. 
This  is  one  rcafon  why  the  torments  of  the  damned  are  called 
the  fecond  death  :  being  one  continued  death  ;  a  finking  dying 
diltrefs,  dreadful  beyond  conception! — Of  which  the  iollowing 
things  give  convincing  proof.  u  Every 


Uuiverfdlijm  ccvfounds  and  dtjlroys  itjeij.  337 

it  Every  image,  figure,  illuflration,  and  expreflion  is  ufed, 
which  is  in  the  power  or  language  to  ufe,  to  give  us  the  idea  o£ 
complete  torment.     Some  of  which  are, — '  A  fire  is  kindled  in 

*  mine  anger,  (faith  the  Lord, J  and  (hall 'burn  to  the  loweifc 
&  hell.     I  will  heap  mi  (chiefs  upon  them,  I  will  fpend  mine  ar- 

*  rows  upon  them.  They  fhall  be  burnt  with  hunger,  and  de- 
'  voured  -with  burning    heat,  and   bitter  deftruction.'     *  If   I 

*  whet  my  glittering  fword,  and  mine  hand  take   hold  on  judg« 

*  mem,  I  will  render  vengeance  to  mine  enemies,  and  will  re- 

*  ward  them  that  hate  me.'*  *  The  enemies  of  the  Lord  fhall 
s  be  as  the  fat  of  lambs  ;  they  fhall   confume,  into  fmoke  fhall 

*  they  confume  away.'t     '  Tophet  is  ordained  of  old  ; — he  hath 

*  made  it  deep  and   large  ;  the  pile   thereof    is   fire  and  much 

*  wood  ;  the  breath  of   the  LoRj»y  like  a  fheam  of   brimitone3 

*  doth  kindle  it. 'J  *  My  fword  fhall  be  bathed  in  heaven  ;  be- 
4  hold,  it  fhall  come  down  upon  Idumea,  and  upon    the  people 

*  of  my  ourfe,  to  judgment.     The  fword  of  the  Lord  is  filled 

*  with  blood. '§  At  the  end  of  the  world,  the  angels  fhall  come 
6  forth,  and  fever  the  wicked  from  among  the  juft,  and  fhall 
■  caff  them  into  the  furnace  of  'ire  ;  there   {hall  be  wailing  and 

*  gnafhing  of  teeth. '||    »  Into  the  fire  that  never  fhall  be  quench- 

*  ed  :   Where  their  worm  uieth  not,  and  the  fire  is  not  quench* 

*  ed.'H     '  And  the  fmoke  of  their  torment  afcendeth  up  forever 

*  and  ever.'     4  Thefe  both  were  tafi  alive,  (that  is,  full  of  fen- 

*  fat  ion)  into  a  lake  of  fire  burning  with  birimftone.'Q — Thefe, 
and  many  others,  give  us  an  idea  of  complete  torment,  as  fink- 
ing and  awiu*  as  is  pefTible  for  us  to  have, 

£.  As  the  daqined  are  totally  finful,  and  their  fin  an  infinite 
evil,  and  as  they  receive  the  full  wages  of  their  fins,  fo  their 
torment  muff  be  full,  or  complete.  For  it  rnuft  be  anfwerable 
to  their  fins.  And  God  inflicts  it,  not  becaufe  he  delights  in  their 
mifery,  hut  to  fhow  his  hatred  to  fin — to  Jliow  his  wrath. — 
Now  if  God  fnows  his  wrath,  he  fhows  it  as  it  is.  This  om- 
nipotent wrath  therefore,  which  is  unalterable,  fills  foul  and 
body  with  deadly  anguifh  ;  the  vfJJ'cls  oj  wrath  are  filled  with 
the  wrath  o{  the  Almighty.  '  In  the  cup  fhe  hath  filled,  fill 
'  to  her  doubie.     How  much  fhe  hath  glorified  herfelf,  and  liv- 

*  ed  delieiouily,  fo  much  torment  and  forrow  give  her.'  | 

3.  Pfal.  Ixxiii,  19.  *  How  are  they  brought  into  defolation, 
'  in  a  moment  !  they  are  utterly  confumed  with  terrors.'  2  Pet. 
ii,  12.     *  And  mall  utterly  penfh  in    their  own  corruption.' — 

T  t  This 

•  Deut.  32.  22,  £3,  24,  4:.         +    FrJ.    37.   so.  ^   liai. 

J4.  5.         I|  Matt.  8.  49,   tp,        1  Mark  o.  43.  .  IU\.   14.  n,    aud    i« 

i  R;l 


r  ilifm  cc nfo u n ds  and  deft r oy s  i tft if. 
\ 

This  is  explained  in  Rev.  xiv,  14.     *  The  fmoke  of  their  tor- 

'  ment  afcendeth  up  forever  and   ever  :  and  they  have  no  reft 

nor  night,  who  worfhip  the  beaft  and  his  image.'  So  in 
*..h.  xv,  10.  '  And  (hall  be  tormented  day  and  night  forever  and 
'  ever.'  The  damned,  therefore,  are  not  annihilated.  But 
'  heir  happinefs  is  utterly  con  fumed,  or  taken  away.  They 
have  no  refl,  not  the  lean  pofTible  relief,   day   nor  night  ;  no. 

but  theT unremitting  pangs  ana*  terrors  of  death  for  their 
portion. 

4.  It  is  faid  of  irreclaimable  Mmlirs,  their  end  is  deftruclion,* 
and,  compared  to  briars  and  thorns  their  end  is  to  be  burned,  + 
and' they  are  vefTels  of  wrath,  as  v,;e  have  often  feen,  fitted  to, 
deiiruttaoiT  ;  fo  of  Pharaoh,  *  Even  for  this  fame  purpofe  have 
T  raifed  thee  up. 'J  From  which  it  is  evident,  the  damned  are. 
put  to  no  other  ufe  but  fnfFering.  And  their  whole  faculties  of 
ioul  and  body  are  employed  for  this  ufe  ;  otherwife  they  would 
he  ufelcfs  ;  and  would  anfwer  no  end.  Therefore,  their  ftif- 
fering,  both  of  body  and  mind,  mud  be  according  to  their  ca 
pacity.  Like  veffels  filled  up  to  the  brini,  they  are  nlfedwith 
the  tortures  of  death  itfelf. 

5.  One  rca  foh  why  God'  enlploys  the  damned  only  for  the  ufe. 
ot  fufTeririg,  is  to  make  his  pozoer  known.  He  therefore  makes 
it  known  upon  them  to  the  utterviofl.  And  indeed  it.  is  a  molt 
convincing  uifplay  of  God's  power  for  him  to  keep  foul  and 
bodv  together  ;  to  keep  them  in  exiflence,  under  fuch  incon- 
ceivable torments.  Conitantly  weeping  and  Wailing,  groaning, 
out  under  the  agonies  of  death  !  or  they  are  ever  dying,  and  cv-' 
er  living  only  to  die.  They  are  confumed  away  like  fmoke,  ut- 
terly eoirf  timed,  and  utterly  dcflroycd.  Yet  God  upholds 
ihem,  or  keeps  them  in  being,  in  the  midft  of  this  deftruclion, 
Which  is  Sen?  on  Oration  of  his  power.  For  foul  arid  body  a- 
live,  full  oi  quick  fenfation,  far  more  (o  perhaps  than  what  We 
eVer  fee]  in  this  life  ;  thus  to  be  cafl  into  a  lake  of  Hre  burning 
with  brirnitone,  and  frill  kept  in   being  ;  what  an   awful  y'igw 

■  Iocs  this  give  of  almighty  power  ? 

This  fo  far  from  being  a  wanton  difplay  of  power,  is  fuited 
10  anfwer  the  higher!  ends  of  benevolence.  The  enemies  cr 
God  are  difpofed  to  mock,  and  defy  his  power.  It  therefor" 
tends  to  the  grcatefl  good,  to  have  the  world  know  that  the 
Lop.d  God  is  ftrong  in  judg?nent  :  That  he  has  power  to  cafl 
niio  hclL  or  to  punifh  his  implacable  enemies  equal  to  their 
defer!.  The  heavenly  hods  rejoice  at  this,  and  fmg,  *  Allelu- 
•  1a  :   for  the  Lord  God  omnipotent  reigneth.'^     One  end  alfc\ 

which 
'.  3.   19.         -f  Hcb.  (J.  8.        t  v-c™  9'   '■'!         5  Rcv    *9-  c- 


tlJnivcrjdtij'ni  co 7) founds  and  dejlroys  ttft  33^ 

which  God  has  in  punifhing  his  enemies,  is  to  make  them  knoiu 
his  greatnefs  and  power,  as  well  as  to  make  his  power  and  glory 
known  to  his  friends.  Thus  to  Pharaoh,  Exod.  ix.  14,  16.  '  For 
'  I  wiilat  this  time  lend  all  my  plagues   upon  thine   heart  ;  and 

*  upon  thy  fervants,  and  upon  thy  people;  that  thou  maycjl 
:  know  that.therc  is  none  like  me  in  all  the  earth.     And  in  very 

*  deed  for  this  caufe  have  I  raifed  thee  up,  for  to  fhew  in  thee 
■  my  power  ;  and  that  my  name  may  be  declared  throughout  all 

the  earth/* 

As  this  is  given  to  illuftrate  the  ftate  of  the  damned,  fo  God 
diiplays  the  full  weight  of  his  power  upon  them.  fie  fi  1.1  s  up 
the  meafure  of  their  iniquity  ;  which  mufl  make  their  torments 
full.  And  as  they  know  the  arm  of  God  is  ftrong,  i'o  their 
courage  is  broken,  and  they  are  crufhed.  Not  only  fo,  thei: 
very  pains  make  them  know  what  almighty  power  is,  their  Jpir- 

its 

*  Mr.  Winchester  in  his  Dialogues,  fo  in  his  Lectures,  wou'd  fupport  his  f< hcn.t 
from  fome  of  the  threatening.  Gad  gave  out  to  the  pcrverfe  Itraelit^s  and  idolatrous 
Gentile-:  ;  on  J  becaulje  luch  threatening*  are  doled  with  thefe  words,  *  Ye  iliall  know 
rhat  I  am  the  Lord.'  As  in  Ezek.  vii.  g,  27.  '  I  will  fhortly  pour  cut  my  fury  up'. 
L  on  thee,  and  recompense  mine  anger  upon  thee— -Mine  eye  fhall  not  ipare,  neither 
•:  will  I  have  pity  ;  I  will  recompense  thee  according  to  thy  Ways  r- — and  ye  fhall 
'  know  mat  I  am  the  I.orp  that  imitcth. — I  will  do  unto  them  after  their  way,  and 
1  according  to  their  dei'erts  will  I  judge  them  ;  and  they  fhall  know  that  J  am  the 
'  Lc.-.^.'  Thefe,  and  many  others  of  like  import  in  this  prophecy,  Mr-  W.  Uike:>  u  hi 
promifes  of  grace  ;  the  judgments  here  threatened  being  as  he  lays,  faitsd  folely  to 
ftumble.  fubdue,  and  bring  to  me  faring  knowledge  of  the  Lord,  and  With  this 
promife,  '  Ye  fhall  know  that  I  am  the  Lord.'  This  he  concludes  muft  be  taken 
as  a  promife  of  this  fort  :  becaufe,  as  he  holds,  wherever  fcripture  fpeaks  of  knowing 
'he  Lord,  or  fays,  'Ye  fhall  know  that  I  am  the  Lord.'  '  Or,  it  always,  without  ex- 
ception, means,  to  know  him  in  an  holy  or  laving  manner.  See  in  his  ?.oth  I 
Vol.  2.  alio  in  his  Dialogues,  p.  1 15.  2ut  his  reifoning  on  thjs  point,  aiid  through  fcvo- 
ral  pages,  is  totally  overthrown  by  the  above  iuftanceof  Pharaoh.  The  Loes  brought 
the  threatened  judgment  upon  him,  and  hardened  his  heart  more  and  more,  inftead 
of  making  him  know  the  Lord  in  a  faving  manner.  Inftead  of  this  the  Lord  made 
Pharaoh  know,  to  his  destruction,  what  almighty  power  is.  And  made  him.  an  ,n.  - 
fttj  example,  to  illuftrate  the  ftate  of  the  damned.  Furthermore,  the  covfefion  Pharaoh 
made,  was  to  the  glory  of Gcd  the  Father.  Exnd.  ix.  27.  'And  Pharaoh  fent,  and 
4  called  fur  Moles  and  Aaron,  and  faid  unto  them,  I  have  finned  this  time:  the  Lord 
'  is  righteous,  and  I  and  my  people  arc  wicked.'  So  the  devils  coufefTsd,  Luke  iv. 
'  33'  34*  '  A  Ipirit  of  an  unclean  devil — cried  out  with  a  loud  voice,  faying — What 
'  have  wc  to  do  w;th  tree,  thou  Jefus  of  Nazareth  ?  Art  thou  come  to  dertroy  us  r* 
4  I  know  who  thou  art.  the  Holy  One  of  God.'  That  Chrift  fhould  appear  t 
power  over  devils,  as  well  as  over  wicked  men,  and  that  they  themfelves  fhould  de- 
.  hre  it,  in  this  manner,  is  undoubtedly  to  the  glery  of  God  the  Father.  Thefe  things 
alfo  illuftrate  and  give  evidence  what  will  be  the  cafe  at  the  judgment  day  ;  when  de- 
rilsand  wicked  men,  though  their  hearts  will  be  hardened  more  a  d  more,  will  be 
convicted,  and  fome  way  made  to  acknowledge,  orconfefs,  the  powei  end  iightcouf- 
v:fs  of  Chrift  the  judge.     This  alfo  totally  overthrows  all  Dr.  C.   and  Mr.    W.  have 

uom  Ifai.  xlv.  13,  and  Phil.  ii.  10,  11.     Forth*  entire  ftrength of  thfi 
ment    is,  that  this   confcllion   always    means    voluntary  fubnjiflinn.     Whereas,  in  the 
t  .v>  inftances  before  us,  they  confeu  Jtfut  Chrift  is  Lor  d,  while  their  hrans  ->; 
if  fct  a~ainft  him. 


34©  Univcrfalifm  confounds  and  defrays  itfelf* 

its  therefore  can  no  longer  bear  up  ;  they  fink,  they  die,  they 
are  utterly  con  fumed  with  terrors  ! 

It  is  evident  from  experience,  that  pofitive  knowledge  of  aK 
mighty  power  is  as  uecefiary  toefeel  cofnplete  mifery, as  it  is  to 
offecl:  complete  happinefs.  Pofitive  knowledge  alfo  of  almigh- 
ty power  is  as  capable  of  effecting  the  former,  in  one  cafe,  as  it 
is  the  latter  in  another.  Therefore,  when  God  threatened  Pha- 
raoh, which  threatening  was  executed,  that  he  fhould  know  his 
power,  and  that  his  power  fhould  be  made  known  in  him  ;  he 
threatened  to  make  him  utterly  miferable,  in  this  fenfe  it  is 
«::plained  by  the  apoftle,   Rom.  ix. 

6.  The  pbr.afe  death,  or  the  fecend  deaths  demands  more 
particular  notice.  This  phrafe  undoubtedly  has  its  meaning 
as  all  words  of  frripture  have.  But  the  fole  meaning  or  ufe  ot 
itmuft  be  lotfhow  the  nature  and  extent  of  the  mifery,  fuffered 
by  the  miferable,  in  hell.  For  it  cannot  mean  a  de.ftruclion  of 
foul  and  body,  or  that  death  puts  an  end  to  their  exiftence. 
Neither  can  it  mean  a  reparation  of  foul  and  body.  Neither 
can  it  mean  that  foul  and  body,  or  either  of  them,  ceafe  to  have 
life  or  being  for  a  while  ;  as  the  body  does  while  in  the  grave. 
And;  laflly,  .it  cannot  mean  a  mere  tranfition, .  pafting  from  one 
Irate  to  another.  This  the  apoftle-  exprefsly  teaches,  (i  Corc 
xv.  51.)  cannot  be  called  death,  or  Deep,  which  is  here  the 
fame;  but  only  being  'changed.'  This  phrafe,  death,  mult 
of  courfe  be  taken  as  an  explanation  of  the  miiery  juft  named  ; 
otherwife  it  can  be  of  no  ufc,  Dr.  Chauncy  takes  it  in  the 
fame  fenfe  ;  although  he  again  contradicts  himfelf.     *  The  go- 

*  ing  away,'  he  fays,  *  into  everlafting  punifhment,  the  being 

*  caft  into  the  furnace  of  fire,  where  thtre  fhall  be  waijing  and 
c  gnafhingof  teeth,  mean  the  fame   thing  in   the  facred  diale6t, 

*  with  the  fecond  death.'*  Therefore,  without  falling  into 
contradictions,  we  can  do  t\o  other  than  co'nfidcr-it  as  defignfcd 
to  (how  the  nature  and  extent  of  the  torments  of  hell. 

But  the  term  death  in  fcripture,  fo  in  common  language,  is 
ufed  to  give  the  moil  formidable  idea  of  pa;n.  To  defcribe  fick- 
nefs  or  pain  in  the  ftrongeft  manner  poffible,  we  lay,  '  It  is 
6  like  death  !' — Thus  we  have  the  ftate  of  the  miferable,  in  the 
world  of  mifery  :  the  ftrongeff  of  all  exprefflons  being  ufed,  to 
affure  us  the  veffelsare  filled  full — their  mifery  cf  foul  and  body 
completed.  Neither  can  we  give  any  other  interpretation  to 
the.  words,  fecond  death. 

There  are  decrees  of  this  mifery,  as  has  often  been  faid.  Of 
the  poifon  of  two  full  veffels,  that  of  one  may  be  far  more  pou 

fo  nous 
*  ?  $10 


Univerjaitfrn  confounds  and  drjtroys  itfilf.  ^i 

fonotis  than  that  of  the  other.  Two  vefl'els  may  both  be  filled 
With  liquid  hire,  and  the  fire  in  one  vaflly  more  iritenfe  and  de- 
vouring than  the  fire  in  the  other.  This  is  evident,  as  alfo  one 
veflel  may  contain  more  in  quantity  than  another.  But  the 
loweft  degree  of  this  mifery,  or  torment,  is  worfe  than  non-ex- 
iftence  ;   the  loweft  degree  oi  it  is  death. 

III.  .We  are  to  enquire,  what  things  zic  neceflary  to  eifo£)t 
and  complete  this  torment. 

Some  things  that  go  into  the  dreadful  account,  we  have  al- 
ready feen.     As,   '  a  lake  of  fire  burning  with  brimftone,  a  fur- 

*  nace  of  fire.'  See.     ?  If  thefe  are  to  be  taken  as  in  fome  meaf- 

*  ure  metaphorical  expreflions  ;  yet  we  muft  not  think  that  they 
'  are  defigned  to  reprefent  to  our  view  an  imagination,  the  Fuf- 

*  ferings  of  the  wicked  as  greater  and  more  dreadful,  than  they 

*  really  will  be  ;  for  this  is  not  confident  with  the  dignity  and 
'  truth  of  God,  to  attempt  to  frighten  men,  by  threatening  them 

*  with  a  greater  evil  than  he  ever  will  inflict  «n  any  ;  or  by  rep- 
4  refenting  them  as  fuffering  more  than  the  wicked  will  fuffer.'* 
The  truth  is,  as  awful  and  tremendous  as  the  reprefentation, 
given  by  a  lake  of  fire,  is,  it  is  no  more  than  anfwerable  to  the 
idea  of  the  fecond  death.  Yea,  the  former  is  neoeifary  to  the 
latter.  In  common  cafes,  the  ftruggles,  groans,  and  pangs  of 
dying  perfons  are  not  continual  ;  but  by  turns,  with  intermif- 
fions  of  fome  reft  or  relief.  But  the  fecond  death  is  continual, 
or  unremitting  :  they  have  no  re/i  day  nor  night.  So  when 
one  is  caft  alive  into  a  fire,  the  fire  caufes  quick  and  raging 
pain,  without  intermiiTion.  Hence,  a  lake  of  fire  burning  with 
brimftone,  or  famething  equal,  appears  confident  and  neceflary 
to  the  fecond  death — to  the  torment  of  the  damned. 

Whatever  it  may  be,  which  God  has  ordained,  to  make  hell 
a  place  of  mifery  ;  or  however  it  may  differ  from  things  dif- 
cernible  by  our  prefent  fenfes  ;  vet  it  is  fomcthing,  fome  ma- 
terial fubftance,  jfuited  to  caufe  extreme  anguifb,  io  as  the  mail 
glowing,  piercing  fire.  Divine  wifdom  has  not  defcribed  it 
more  awful  than  it  is.  Neither  can  any  thing  exceed  the  cafe 
before  us.  What  can  be  more  painful  than  one  continual,  ag. 
Onizing  death  !  What,  therefore,  is  called  s  a  lake  of  fire  burn- 
ing with  brimftone,'  is  fome  material  fubftance,  fuited  to  tor- 
ment the  body.  And  is  the  fame  that  God  of  old  prepared  for 
the  punifhment  of  devils.  The  wicked  will  be  raifed,  at  the  laft 
dav,  with  bodies  fitted  to  feel  pain,  and  to  receive  this  doom  : — 
1  Depart  from  me,  ye  curfed,  into  evcrlafting  fire,  prepared  for 
1  the  devil  and  his  angels.'     This  fire  c#uld  not  punifh  the  (owl 

or 

f  2i  Iiopkim'i  Syjlem,  p,  -5s,  vol.  1.     By  th€  wicked,  he  jr»r.".:  '.V* 


^4^  Univ;rfd!ifm  confounds  and  defirbyi  itfetf, 

or  fp'rrit,  were  it  not  for  its  union  with  the  body.  In  the  prefi 
ent  ilate,  there  are  things  to  aftli£l  the  body  ;  things  which  could 
not  reach  the  mind,  only  through  the  medium  of  the  body.  So 
there  arc  things  to  afflict  the  mind,  which  could  have  no  opera- 
tion upon  the  body,  only  as  they  firfl  take  hold  of  the  mind. — 
It  will  undoubtedly  be  the  fame  in  the  next  ilate.  In  both 
dates,  however,  what  eaufes  pain  to  one,  does  to  the  other  ;— 
for  body  and  fpirit  are  in  the  cjofefl  union.  Hence,  it  is  plain 
that  this  Jire,  or  fornc  material  fubftance  equal  to  it,  is  ncceiTarv 
to  make  hell  what  it  is  ;  a  place,  a  mean,  to  take  hold  ot  £n& 
punihh  the  body  as  well  ar>  the  mind, 

£  As  the  wicked  are  to  fufiTer  in  the  I  od\%   they  will  be  capa- 

*  ble  of  fufFering  by  means  cf  the  body,  ot  of  fuffering  bod;)} 
1  pain,  2S  well  as  that  which  is  purely    mental. — The  boa, 

1  the  wicked  will  be  raifed,  and'  united  to  their  fouls,  that  they 
'  may  be  punched,  and  fuffei  miiery  in  body  and  mind,  in  un 
'  ion.  '  And  God  can  render  a  future  fcparation  impoffible, 
4  and  fo  form  Hie  body,  as  that  it  fhall  continue  in  full  life,  and 
1  with  quick  fenfe,  in  union  with  the  foul,  in  the  hOtteft  fire 
'  that  can  be  imagined.'*  If  the  Almighty  can  go  this  for  one 
moment,  or  if  he  can  caufe  death,  armed  with  all  his  terrors,  to 
prey  upon  the  body,  while  it  is  one  with  the  foul  ;  if  he  could  do 
this  for  a  moment,  he  can  do  the  fame  through  endlels  ages. 

Though  the  pain  of  their  bodies  will  be  great,  beyond  concep- 
tion ;  yet,  it  appears'that  mental  pain,  will  make  the  principal 
part  of  the  punifhment  of  the  damned.  What  things  are  necef 
:ary  topunifh  the  mind,  or  what  things  will  go  to  finilli  themif- 
r-ry  of  hell,  we  fhall  now  fee.  Firlr,  feveral  things  will  be 
mentioned,  generally;  and  fecendly,  one  thing  in  particular, 
vvhich  is  de/pair  ;  to  this  fome  attention  will  be  bellowed. 

Firji.  As  we  have  already  fecn,  the  'vydful  fittfation  of  the 
damned,  \>q\u%  plunged  into  the  bottomlefs  pit,  glowing  with 
devouring  flames,  efpfecia'Jy  the  pain  and  torture  or  their  own 
bodies,  will  make  them  know  the  wrath  and  power  of  the  Al- 
mighty. This  will  fill  their  minds  with  terror,  utterly  confume 
chem  with  terrors  !     '  A   great   part   of  the   punifhment  of   the 

*  wicked,  [the  damned,]   will  coniift  in  a  fenfe.  ofthegreatnefs, 
'  power  and   terrible  majefty  of  JlHQVAH,  and  his  wrath,  and 

*  difplcafure  with  them,  rnani letted  in  their  proper  cilefts.'     This 

*  will  fill  their  minds  with  excruciating  pain,  and  horror  iriex- 

*  prcflible,  while  the  tokens  ci  all  thdeare  exhibited  in  the  moil 
1  dreadful  manner  to  them,  in  their  puniLh/ncnr.'t     It  feems  ne 
ceiTVry  in  this  cafe,  they  mould  kiibw  the  arm  of  the  Lc 

i\vo  i 

>  !Ionki.::' Svflexn.  P.  ar*.  V  >1,    c.  I   :'.;'     h 


Uhiverjalifin  cg ^founds  and  deftrff)  \  itfitif*         34^ 

iteong  ;  that. arm  which  has  cait  them  down,  and  holds  them  in 
tl'eft  ruction  ;  without  a  poflibHity  of  their  escaping.  A  fenfe  of 
tjiisis  fuited  to  break  their  fpirits,  crufh  their  pride,  and  grind 
them  to  powder  '—-The  prophet  Ifaiah  fays,  '  Lord,  when  thy* 
,:  hand  is  lifted  up,   they  will  not  fee,  butiheyjkallft'c,  and  be 

*  Shamed  tor  their  envy  at  the  people  ;  yea  the  fire  of  thine  ene- 
1  niies  (hall  devour  them.1 

'".t.  there  arc  other  circumftancefl  and  tning8|  which  will  be 
nt'i  in  the  cup  oi"  their  punifhment.  Their 
tion  and  exercifes  of  heart,  their  felfimnefs  and 
'  pride,  ana*  enmity  to  God,  which  will  rage  to  a  dreadful  de- 
1  gree,  will  be  a  fou'ree  of  .c.oniiant  rnifery,  Thcfe  will  rendei 
4  the  (hame  and  contempt  which  they  ihall  fufTer,  moil  keenly 
k  painful,  and,  in  a  fenfe,  intolerable.  They  will  never  be  in 
1  any  degree  reconciled  to  the  divine  decrees  and.  government, 
4  and  their  dependence  on  God,  and  being  absolutely  in  his  hands ; 

*  but  all  this  will  be  moil  painful  to  them  ;  they  will  be  difpofed 

*  to  juflify  thcmfelvcs  :   ancl  find  fault  with  the  lav/  of  God,  and. 

*  his  treatment  of  them.     Their  oppofition  to  all  this,   will  be  fo 

*  ftrong  and  condant,  and  their  enmity  will  rage,   (o  that  a  con-- 

*  flam  convi6tion  in  their  judgment  and  aonfeierice,  that  God 
'  deals  juitly  with  them,  may  not  take  place  ;  and  they  wilt 
4  fometimes,  if  not  continually,  in  the  utmoft  rage,  blafphem*- 

*  the  God  of  heaven.  It  will  be,  beyond  our  prefent  conceal  *, 
c  tion,  painful  and  ingto  them,  to  know  that  they  have 
1  not  a  friend  in  the  \u<  •  ltd  never  will  have  one,  who  will 
'  (how  them  the  leaf):  kindnefs,  or  have  any  pity  on  them  :  That 
\  God  is  again  ft  them  and  will  caff  evil  upon  them,  and  nat  fpare ; 

*  and  all  the  inhabitant!  of  heaven  highly  approve  of  his  treatment 

*  of  them,  andrpraife  him  for  his  righteous  jw  \  in  pun, 

*  ifhing  them  as  they  fee  he  docs.     The  cottviclton  they  will  have 

*  of  the  happiaefs  of  the  redeemed,  tome  of  whom  they  defpifed 
'  and  hated,  when  in  this  world,  will  excite  their  envy  and  mal- 
Vice  to  a  high  degree  ;   which   arc  tormenting  .  ,  in  pro- 

portion  to  the  ftrcngth  of  their  exercife.' 
*  Their  company  will  add  to  their  mifery.  I  find 

'  a  friend  among  them  ;   but  all  will  be  full  of  hatred,  rage,  anJ. 

*  malice.     The  fight  and  prefence  of  the  devil  and  bis  a: 

'  who  have  had  a  great  hand  in  their  ruin,  and  who  will  contin- 

*  ne  their  ill  will,  and  torment  them  m  all  the  ways  their  cunning 
4  and  malice  can  invent,  will  be  very  dreadful.     And  whatever 

*  intercourfe  they  may  have  with  thofe  of  mankind,  who  are 
4  fufferirig  with  them,  it  will  gitethem  no  relief,  but  addtotlv-.i : 

'  mifery. 


344  Uitivtrjalifm  confounds  and  defer oys  itjtlj  . 

'  rotfery.     And  thofe  who  have  had  the  greateft  connexion  with 

*  each'  other    in  this  life,  wiilbcmoft   unhappy  together;  who 

*  have  injured  each  other,  or  been  the  means  of  their  eternal  ru- 

*  in.  And  thofe  companions  and  fuppofed  friends,  who  have 
4  tempted  and  feduced  each  other  into  the  pracliceof  vice,  and 

*  way  of  ruin,   will,   by  their  mutual  acc'ufations  and  curfes,  be 

*  a  vexation  and  torment  to  each  othw.*** 

Secondly.  One  thing,  which  is  defpair,  demands  particular 
attention.  And  becauie  this  completes  the  tremendous  fccne 
bcioie  us  ;  this  is  death  to  the  foul.     We  Ihall  therefore, 

1.  Notice  what  is  intended  by  th-s  defpair..  Scripture  explain* 
il  thus  -   '  The  expectation  of  the  wicked   (hall  perilh.   •  Wheti 

*  a  wicked  man  dieth,-  his  expectation  fhall  perim.  :  and  the  hope 
6  of  unjuft  menperifheth.'t  '  The  hypocrite's  hope  fhall  peiifh  ; 
"  whole  hope  fhall  be  cut  off,  and  whole. truft  mall  be  a  fpider's 
6  web.  The  eyes  of  the  wicked  fhall  fail,  and  they  fhall  not  ef- 
\  cape,  and  their  hope  fhall  be  as  the  giving  up  of  the  ghoit.'J 
Our  Saviour  compares  the  hypocrite's  hope  of  falvation,  and 
the  fatal  confequences  of  this  hope,   f  unto  a  fdbJifit  man^.  which 

*  built  his  houfe  upon  the  fand  : — and  it  fell  ;  and  great  was  the 

8  fall  of  it.§  And  in  John's  Revelation  the*/  ere  compared  to  a  mill.' 
{lone,  funk  into  the  midit  of  the  fea.||   Chrift  again,  to  a  ftone  falling 
on  a  man,  and  grinding  him  to  powder. f     Thei'e  things  make  it 
rrfanifeft  that  ihe  damned  are  totally  cut  off  from  all  hope.     They 

have 

*  IM*-  P-  *55-  256- 
*  Dr.  Cha.n icy  and  others  with  him  urges  i.  Cor.  xv.  25,  26.  •  For  he  (Chrift) 
4  mufl  reign  till  he  hath  put  all  enemies  under  his  feet.  The  laft  «.ismy  that  fhall  bt* 
J  drftroved  is  death.' — Concluding  from  hence  that  tha'fecond  death,  and  mifery  of 
<?verv  kind,  will  be  ab<.  lifned,  or  come  to  an  end.  This  death,  •  '  that  fhall  be  de- 
ftroyed,'  he  allows  to  he  the  firft  death,  that  of  the  body  only.  But  becaufe  the  rir* 
desth  is  an  er.emy.  therefore  the  lecond  is, and  thereforethefecond  deathwill  bedeftroy- 
ed.  1  his  is  the  Doftor's  argument  ;  -which  is  of  no  force  at  all.  Neither  can  it  ot 
fhowv  fr<  m  fcripture,  that  the  fecond  death  is  an  enemy  either  to  Chrift  or  the  redeem- 
ed. Certainly  that  which  Jjiows  his  zorath,  and  makes  his  power  known,  is  no  enemy 
to  Chrift  ;  as  alio,  that  which  wakes  known  the  riches  of  divine  glory  on  tha  yeffeis  <vf 
,  is  no  enemy  to  them  The  iecond  death,  it  is  granted,  is  an  enemy  to  the 
damned.  But  becaufie  it  is  an  enemy  to  them,  it  will  of  cdurfe  be  deft  roved,  is  th* 
izme  as  to  take  fwr  granted  that  a)i  men  Will  be  fovea,  The  firft  death  therefore  is  the 
enemy  K*e  {poke*  of.  And  bccaule  while  the  bodies  of  the  redeemed  are  held  un- 
der its  poWer,  it  prevents  that  additional  h^ppinefs  th  y  will  receive  after  the  refurrec- 
rion  ;  as  alfe  t'nat  additional  glory  then  to  be  given  to  Chnft.     Hence  the  firft  death  ii 

*  ;i  fnMty  ,'  and  the  only  enemy  here  fpoken  of,  that  is.  to  Chrift  and  the  redeemed  ; 
and  of  courle  will  be  deftroyed  — Br.t  the  reader  i.>  rclcrred  to  Dr.  again  ft 

,  Chap,  xv  j  where  he  will  rind  this  p>  int  fully  difcuifed.  Dr.Edwards 
a!lofhow^,U»  the  fcm«Ch*p.  that'  all  enemies  being  pnt  underChrift's  fest,'noinore  in- 
.  ;nds  a  voluntary  iubmifliori  of  all  his  enemies,  thai1  that  of  the  rive  kings  of  Canaan  in- 
tends this  kind  of  fubmiffian  1   whea  jofhua  and  bis    . ipta ins  put  their  fe  < 

*  eeks     Jnfh    x,  24. 

+  Prov.   to.  28.  and  117.         X  job  8-  13^    14  and  \\.  ao. 
:,.v:.tf.    7.  »6,  87.         I' Ch.  :3,  as  5.  Matt.  ?.\.  14. 


Vnrjzrfalfm  confounds  and  d'firoys  itfitf.  343 

have  no  pofiible  expectation  of  enjoying  Future  good.  Their 
expectation  of  good  hereafter  is  dead  or  perilhed.  Their  hope- 
is  as  the  giving  up  of  the  gho't.  Their  fchemes,  their  devices, 
their  hope,  their  expectation,  their  all,  figuratively  fpeaking, 
is  ground  to  powder.  And,  according  to  what  we  have  feen 
of  the  ftate  of  the  damned,  they  are  not  only  cut  off  from  good, 
but  they  are  delivered  over  to  evil  ;  they  fee  nothing  but  evil 
before  them.  Which  evil  is  one  perpetual  death.  This  is  the 
defpair  that  reigns' in  hell,  . 

2.  Inflead  of  a  lax  fenfe  of  the  word,  it  is  necefiary  to  take 
this  defpair  in  the  moft  Ariel  or  literal  fenfe.  Infinite,  eternal,. 
?.nd  other  unlimited  terms,  as  we  have  fecn,  are  often  ufed  in  a 
lax  or  limited  fenfe  ;  contrary  to  their  natural  meaning.  $0 
defpair  h  often  ufed  in  a  lax  fenfe  ;  not  wholly  to  exclude 
hope.  But,  in  this  cafe  it  rnuft  be  taken  in  its  mod  literal 
fenfe.  It  cannot  anfwer  to  the  idea  of  death,  or  of  the  fecond 
death,  unlefs  it  is  taken  in  this  manner.  The'fecond  death,  as 
has  been  fhown,  is  the  death  of  the  foul  as  well  as  the  body- 
And  the  wages  of  fin  is  death,  both  to  foul  and  body.- — This 
cannot  be  denied,  All  who  hold  to  future  punifliment„ 
allow  that  the  damned  receive  their  full  wages  ;  and  of  courfe, 
that  their  fouls  with  their  bodies  fuffer  the  fecond  death.  There- 
fore, the  fouls  or  fpirits  of  the  damned  are  in  this  fenfe  dead. 
They  are  dead  as  to  hope  of  future  good,  and  they  can  fee  no- 
thing but  evil  before  them.  This  is  the  meaning  of  defpair,  in 
the  literal  fenfe  of  the  word.  Defpair,  flritrly.Tpeaking,  and 
nothing  but  evil  to  come,  have  one  meaning.  "  Indeed,  that; 
defpair  which  i3  as  the  giving  up  of  the  ghoffc,  is  literally  def- 
pair. That  defpair  which  is  like  being  ground  ^,0  powder,  is 
the  higheft  kind  of  defpair.  But  nothing  (hort  of  this  can  be 
faid  of  the  damned.  Where  there  is  hope  there  i*  life.  The 
leaft  degree  of  hope  keeps  the  foul  from  finking.  **-;In  this  cafe, 
the  foul  cannot  be  dead  ;  neither  can  the  hope  be  33  the  giving 
up  of  the  ghoft. 

It  is  here  remarkable,  there  is  an  infinite  odds  between  lifo 
and  death,  The  lowefc  pofTible  degree  of  the  former,  is  righc 
oppofite  to  the  latter.  So  the  lowefl  degree  of  hope,  even  * 
poffibility  of  efcaping  evil  and  enjoying  good,  is  oppofed  to  at*. 
folute  defpair,  and  infinitely  diverfe  from  it.  From  which  it 
follows,  that  if  the  damned  could  fee  even  a  poflibihty  of  bein£ 
delivered  from  hell,  and  taken  to  heaven,  it  would  make  thair 
cafe  quite  another  thing  from  what  it  now  is.  It  would  fo,  pf o-. 
vided  they  arc  in  abfolute  defpair.  For  in  this  cafe  a  bare  pof- 
fibility of  deliverance  would  give  inlbnt  relief  to  their   fouls — 

U  U 


34<3  Unixftrfalifm  confounds  and  defiroys  itftlf. 

would  give  them  hope  or  life.     And  life  is  as  oppofite  to  death 
as  light  is  to  darknefs. 

Hence  it  is  plain  that  this  defpair  is  abfolute  defpair.  The 
damned  being  dead  as  to  all  hope,  their  hope  as  the  giving  up 
of  the  ghoft,  or  as, death  itfelf  ;  thus  (hut  out  from  good,  and 
nothing  but  evil  appearing  before  them,  they  mull  be  in  abfo- 
lute defpair.  And  they  are  not  dead,  in  the  fenfc  of  the  fecond 
death,  unlefs  they  do  ftnc~tly  defpair.  Any  thing  fliort  ct  this, 
or  the  lead  degree  of  hope  is  life  to  the  foul.  Therefore,  to 
deny  pofitrve  defpair  to  the  damned,  is  to  deny  that  they  fufTer 
the  fecond  death.  It  is  the  fame  as  to  deny  ihat  they  receive 
ihpfe  wages  of  fin   which  is  death,  both  of  body  and  mind. 

This  again  is  evident  from  what  we  have  feen  of.  the  com> 
piete  mifery  of  the  damned. — They  are  utterly  confumed  with 
Uirors  ;  therefore  have  no  hope  left.  And  if  they  are  utterly 
sotifumed  with  terrors,  they  find  themfelves  fwallowed  up  in 
that  ocean  cf  evil,  which  .has  no  bounds;  or  from  which  they 
can  never  efcape. — They  rejl  not  day  nor  night  ;  they  have 
not  the  leaft  refpile  or  relief.  But  hope  gives  relief,  certainly 
to  the  foul,  and  of  courfe  to  the  body.  Even  the  hope  of  being 
turned  into  nothing,  were  there  no  other  hope,  wouid  give  re- 
lief, feme  reft,  tp  fnch  as  are  cad  into  a  lake  of  fire  burning 
with  brinnione.  No  rejl,  theretore,  or  comp!:te  torment  im- 
plies defpair,  complete  defpair  of  efcape  from  the  evil.  The 
flfrongeft  of  expreiTions,  which  is  death,  is  alfo  ufed  to  intend 
and  iljufirate.tbe  complete  torment  of  the  damned.  Which 
givefc  defpair-  in  the  higheil  fenfe  ;  that  is,  death  itfelf  to  their 
ioul^.  _: 

It  is  a  facl;  ':Vnown  by  experience,  that  hope  is  the  fupport 
and  life  ol  the  foul,  it  is  the  *  anchor  of  the.  foul.'  The  moft 
diiiant  hope  would  keep  the  heart  from  breaking,  or  the  foul 
horn  finJt^njJ  Such  a  fbte  could  not  be  called  death,  unlefs 
we  would  Qonfpund  life  and  death  together.  The  foul  never 
dies  while  tn€  mbft  diflant  hope  remains.  It  is  therefore  im- 
poflible  to  e»nfjder  the  deftruclion  of  foul  and  body  in  hell,  the 
fecond  death,  in  any  other  fenfe  than  has  been  ftatcd.  This 
death  and  difpair  are  both  one.  When  hope  is  cut  ofT,  the  foul 
dies,  and  not  before.  Where  hope  has  utterly  perifhed,  the 
fecond  death  has  begun  his  reign.  But  to  fay  he  reigns  where 
hope  reigns  or  lives  is  abfurd.  It  is  remarkable  that  the  term, 
fecond  death,  mould  be  ufed  and  applied  to  the  Hate  of  the 
damned.  For,  with  its  connection,  it  decidedly  fhows  they  arc 
dead  as  to  all  hone,  or  they  are  in  abfolute  defpair., 


Univerjaiifm  confounds  and  dtjiroys  itfelf.  347 

The  above  agrees  with  the  ill  defert  of  finners,  and  their  re- 
ceiving according  to  their  defert.  God  himfelf  would  be  in 
defpair,  could  they  have  their  wifhes.  For  if  his  council  were 
defeated  in  the  leait  degree,  his  whole  plan  might  as  well  be  fub. 
verted:  and  his  happinefs  ofcourfe  utterly  destroyed.  As, 
therefore,  finners  delerve  to  be  treated  as  they  would  treat  God, 
fo  they  deferve  to  be  caft  down  into  utter  darknefs  or  defpair. 
But  the  damned  have  their  full  defert,  and  accordingly  have  for 
their  portion  blacknefs  of  darknefs,  where  hope  never  comes1 
—We  (hall  now, 

3.  Enquire  what  things  are  neceffary  to  efTe£r.  this  defpair. 
And,  the  damned  mufl  know  that  God  has  decreed  to  hold  them 
forever  in  the  agonies  of  death,  and  that  this  decree  is  unalter- 
able, Pofitive  knowledge  of  thefe  things  is  neceffary  in  this 
cafe  ;  otherwife  it  is  impoflibls  their  fouls  mould  fink  into  an 
hopolefs  flat*. 

It  is  known  by  experience  that  we  never  defpair,  flriflly  fpea" 
king,  of  attaining  fome  delired  obje£r,  until  we  are  made  cer- 
tain we  cannot  attain  it.  We  may  give  over  the  purfuit  of  an 
obje£r,  when  the  chance  is  againit  us.  So  when  the  chance  is 
favourable,  to  be  effected  however  with  care,  diligence,  or  labor, 
we  may  relinquifli  the  purfuit.  But  no  fuch  cafe  will  illuitrate 
defpair.  The  fafcr.  is,  we  leave  one  object  and  go  to  another  ; 
according  as  our  circumflances,  our  fancy,  zeal,  or  fortitude 
of  mind  may  be.  But  we  do  not  give  over  when  our  all  is  at 
flake,  till  we  have  certain  knowledge  it  is  in  vain  to  purlue. 
In  the  folemn  cafe  of  life  and  death,  we  never  give  over  before 
we  know  it  is  too  late.  While  there  is  one  chance  in  a  million, 
cr  the  leaft -profpecl  of  faving  life,  we  keep  up  exertions  for 
that  end.  But  when  we  know  it  is  too  late,  or  when  death  comes, 
we  have  done,  out  hope  is  clear  gone.  On  the  contrary,  let 
the  cafe  be  ever  fo  gloomy,  one  chanc*  in  any  given  number, 
and  in  the  fame  degree  there  is  hope  :  in  this  inftance  hope  is 
not  cut  off.  Thereafon  is,  there  is  not  decided  knowledge  as 
to  the  event,  Thus  experience  fhows  that  pofitive  knowledge 
and  defpair  are  infeparable, 

Why,  therefore,  the  damned  mufl  know  God  has  decreed, 
unalterably,  to  hold  them  forever  under  the  tortures  of  death, 
clfe  their  hope  cannot  be  cut  off,  the  reafon  is  plain.  None 
but  God  is  able  to  hold  them  in  this  manner.  It  is  his  power 
and  decree  only  that  can  fix  them,  and  uphold  them  in  unquen- 
chable fire.  Therefore,  nothing  but  his  power  and  his  fixed 
decree  can  make  this  event  certain  to  their  mind*.     But  this  e- 

ven<: 


34^  V nioerfalij m  cenjounds  and  dcftr ays  itfclf. 

Tent  mud  be  made  certain  to  them,  or  they  are  not  indefpair.  But 
the  damned  are  in  defpair.  They  therefore  know  God  has  decreed 
to  hold  them  forever  in  the  fame  ftate  of  torment,  and  that  this 
decree  will  not  be  altered. 

We  can  rationally  conceive  of  nothing  but  positive  knowl- 
edge, that  God  has  thus  decreed,  which  can  entirely  cut  off 
hope.  Belief,  expectation,  or  doubtful  fear,  of  evil  to  come, 
doe*  not  wholly  exclude  hope.  Neither  when  we  can  fee  no 
way  of  cfcape  from  evil,  is  our  hope  clear  gone.  We  mult  fir  ft 
be  certain  we  arc  (hut  up,  and  can  never  get  out,  before  hope 
cies.  But  nothing  fiiort  cf  the  fixed  decree  of  God  can  make 
the  event  certain.  God  only  can  (hut  up  the  prifon  of  hell, 
and  hold  itsmiferable  fufferers  there,  keep  them  in  being  un- 
der their  exquifite  pains  and  tortures.  So  they  mull  be  certain 
God  has  determined  it,  before  they  can  be  certain  of  the  event* 
and  before  their  hope  is  periihed.  In  hell,  hope  has  perifhed, 
hn\it  never  enters  thofe  dreary  abodes  ;  they  of  courfe  are  cer- 
tain the  decree  of  heaven  hai  gone  out  againil  them,  and  will- 
not  be  recalled. 

The  above  agrees  with  Matt.  x.  28.  *  Fear  not  them  which 

*  kill  the  body,  but  are  not  able  to  kill  the  foul  :  but  rather  fear 

*  him  which  is  able  to  deftroy  both  foul  and  body  ia  hell.'  God 
here  claims  to  himfetf  the  exclufive  power  of  deilroying  the 
foul.  The  fame  immediate  power  that  formed  it,  and  no  other, 
is  able  to  deftroy  it.  All  the  power  of  creatures,  combined, 
cannot  reach  it,  or  deftroy  the  hope  cf  one  foul.  But  the  de- 
cree of  God  can  reach  it,  and  pierce  it  through  with  the  arrow 
of  death.  Creatures  can  be  the  means  of  carrying  this  decree 
into  efifecl:  ;  or,,  in  fome  way  inilrumental  of  completing  the 
mifery  of  hell.  But  the  decree  "muft  firll  go  forth,  and  the 
damned  be  made  to  know  it  ;  elfe  ail  that  creatures  can  do,  will 
be  nothing  towards  cutting  off  their  hope.  It  is  not  fo  as  to  the 
bodies  of  men.  Their  bodies  may  be  killed  by  the  hands  of 
their  fellow  men,  without  their  knowing  God  has  determined 
it.  But  when  they  have  killed  the  body  this  is  all  they  can  do  : 
at  remains  for  God  to  pafs  the  decifive  fentence,  which  alone 
can  fix  the  foul  in  a  hopelefs  flate. — — It  is  pofhble  fome  would 
now  raife  this, 

Objection.  It  is  not  neceffarv  there  ihould  be  a  pofuive  de- 
cree, and  this  made  certain  to  the  minds  of  the  damned,  fo  to 
make  their  cafe  appear  defperate  to  them.  God  can,  without 
fuch  decree,  cut  off  their  hope ;  by  making  of  it  apoear  ars  a  re* 

ality   . 


Univcrfalijiii  confounds  and  dejtroys  itjctf,  3.*$ 

ality  to  them,  that  they  fhall  never  be  delivered  from  hell ;  when, 
at  the  Tame  time,  lie  determines  to  deliver  and  fave  them. 


Though  this  objection  does   not  even   look  plaulible,   much  lefs 
rational,  yet  it  may  be  bell  to  reply,  as  follows. 

Anf.  1 .  The  damned,  as  we  have  feen,  are  made  to  knew  the 
power  of  God,  in  fuch  fort  as  to  have  the  mofl  clear,  full,  and 
certain  knowledge  of  their  own  entire  dependence  on  his  power. 
They  therefore  arc  certain  they  fhall  fuller  neithei  lefs  nor  more, 
,  than  what  God  will  cafl  upon  them,  and  what  he  has  determin- 
ed to  cafl:  upon  them.  '  Which  argues  it  to  be  impofhble  they 
fhould  be  niiitak.cn  by  things  not  real,  or  by  lalfe  appearances. 
""  Anf.  2.  The  damned  are  made  to  know  the  extent  of  the 
curfe  of  God's  law  ;  what  fin  deferves,  and  what  punifhment 
ihe  law  demands.  This  is  plain  from  God'*J?iowing  his  wrath, 
and  making  his  power  known  upon  them  ;  alio  by  his  making 
the  fame  known  to  them.  Which  rr.uft  exclude  a!!  falfc  ap- 
pearances, make  things  real  and  certain.  W  fin  deferves  endlefa 
punimment,  the  damned  know  it,  If  Cm  deferve  a  temporary 
puniftment  only,  they  know  it.  If  they  are  doomed  to  fuffer 
their  full  defert,  or  fomething  fhort  of  this;  they  know  it.  They 
therefore  cannot  be  in  defpair,  unlefs  endiefs  punifhment  is  the 
curfe  of  the  law,  and  this  curfe  is  executed. 

Anf.  3.  The  fentence  on  the  wicked  at  the  great  day,  is, 
4  Depart  from  me,  ye  curfed,  into  everlafting  fire/  If  this  means 
nn£ily  tvzrlajling,  they  know  it  ;  or  whatever  this  fentence 
intends,  they  cannot  but  know.  It  is  abfurd  to  fuppofe  a  judge 
fliould  pronounce  on  criminals,  efpecially  that  the  judge  of  the 
world  mould  pronounce  on  all  the  guilty,  and  they  not  know 
what  the  fentence  contains.  If  therefore  this  dreadful  fentence 
cuts  off  the  hope  of  all  the  wicked,  as  it  certainly  does,  it  is  the 
truth  and  reality  of  the  cafe  which  does  ir,  inltead  of  a  mere 
fiction. 

Anf.  4.  The  objection  fuppofes  that  God  makes  things  ap- 
pear realities,  which  are  not  fo.  And  that  he  makes  the  damned 
feel  as  though  they  were  to  be  tormented  forever,  when,  at  the 
fame  time,  he  determines  to  redeem  and  fave  them.  Which  ar- 
gues that  he  is  obliged  to  ufe  deception,  the  moll  notorious  decep- 
tion and  falfehood,  to  govern  the  world.  This  objection,  there- 
fore, as  it  gives  fuch  a  contemptablc  character  of  the  one  true 
God,  cannot  be  admitted.     But  let  us  fee  again. 

Anf.  5.  The  defperate  cafe  ot  thofe  in  hell,  and  what  makes 
theircafedefperate,  Chrifl:  has  fhown  us,  as  in  Luke  xvi.  22 —  26 
*  The  rich  mm  alfo  died,  and  was  buried  ;   and  in  hell 


35©  XJnivtrfalifin  confounds  and  dejlroys  it/elf. 

*  up  his  eyes,  being  in  torments,  and  feeth  Abraham  afar  oil, 
1  and  Lazarus  in  his  bofom.  And  he  cried  and  faid,  Father 
1  Abraham,  have  mercy  on  me,  and   fend  Lazarus  that  he  may 

*  dip  the  tip  of  his  finger  in  v/arer,  and  cool  my  tongue  ;  for 
«  I  am  tormented  in  this  fiarie.  But  Abraham  faid,  Son,  rcmem- 
)  her  that  thou  in  thy  lifetime  received!!  thy  good  things,  and 
1  likewife  Lazarus  evil  things  ;  but  now  he  is  comforted,  and 
'  thou  art  tormented.  And  befide  all  this,  between  us  and  yon 
■  there  is  a  great  gulf  fixed  :  fo  that  they  which  \vouid  pafs  from 
'  hence  to  you  cannot ;  neither  can  they  pafs  to  us,  that  would 

*  come  from  thence.' The  anfwer  Abraham  give's,1  is,  •  Son, 

1  remember  that  thou  in  thy  lifetime  received^  thy  good  tilings/ 
This  is  in  anfwer  to  Dives's  begging  for  a  drop  of  water  only, 
and  being  denied.  Which  plainly',  and  moil  ftrikingly  teaches 
that  he  had  already  received  all  his  good  things  he  ever  was  to 
receive  ;  and  therefore  it  was  in  vain  to  beg  for  more,  even  the 
leaft  thing.  So  the  phrafe,  received/?  thy  good  things,  was 
underftood  among  the  Jews  ;  being  a  proverbial  exprelhon  to 
fhow  that  he  had  received  his  reward,  or  his  alt.  The  fame  we 
find  in  Luke  vi.  24,  *  Woe  unto  you  that  are  rich  :  for  you 
•have  received   your  confolations.'     Chrifl  here  places  their 

*  confolations*  in  oppofition  to  the  endlefs  reward  of  the  righ- 
teous. And,  by  thefe  well  known  maxims  or  proverbs,  plainly 
teacher,  a~  the  righteous  receive  all  their  evil  things  inthis  world, 
and  their  good  things,  nothing  but  good  thi-ngs  in  the  next ;  fo 
the  rich  or  wicked  receive  all  their  good  things  in  this,  and  their 
evil,  nothing  but  evil  things  in  the  coming' world.  That  the 
Tews  thus  underfeed  Chrifl,  being  long  accullomed  to  fuch 
proverbial  layings,   I   appealto  every  one  acquainted  with  an- 

;  Jewifh  matters.  On  this  ground,  Dives  is  denied  even  a 
drop  of  water,  to  cool  life'  fcorchitfg  tongtre.  His  own  natural 
father,  and  bis  once  dear  connections,  whom  he  now  fees  in  heav-' 
en,  can  mow  him  not  the  leall  companion.     The  reafon  is,  he 

'.ready  receive!  all  the  g^bd'he  ever  was  to  receive. — '  Aim 

*  befideail  tlvs,  between  us  and  you  th^re  is  a  great  gulf  fixed,'  Un- 
alterably frxed.  So  the  original  word  is  fometirncs  underftood;  fee 
in  2  Tim.  ii.  19.  And  i'o  h  muft  he  tal&en  here,  as  is  clear  from  the 
whole  connection.  T\\h  great  gulf frce.d^in  themoflawful  man- 
Aer  reprefents  the  fixed  decree  of  Heaven.  This  decree  forever 
holds  the  damned  in  their  abyfs  of  woe.  They  never  can  break 
their  prifon,  or  pais  from  thence  to  heaven.  Neither  can  the 
inhabitants  of  heaven  ever  pais  over  to  them,  to  give  them  re- 
lief -  '     •  ■       ' 

But 


Untvcr fair/hi  confounds  and  dejtroys  itfelf.  3,51 

But  the  prefent  defign  is  to  {how  what  it  is  that  makes  the 
damned  utterly  defpair.  '  In  hell  nt  lifted  up  his  eyes,  being 
!M  torments.'  He  is  made  to  know  the  utmoft  of  his  cafe  ;  how 
he  is  cut  off  from  ail  good,  and  can  find  no  refpite  from  his  tor- 
)nents.  He  is  made  to  know  that  the  fixed  decree  of  Cod  has 
(hut  him  out  or  heaven,  and  confined  htm  in  hell.  Now,  that 
this  decree  is.  unalterable,  and  that  the  damned  are  made  certain 
it  is  (o,  will  hence  be  evident.  This  decree  is  undoubtedly  the 
thing  that  feiz.cs  their  fouls  with  death  and  defpair  ;  cf  courfe 
it  mail  be  unalterable,  it  cannot  be  otherwife.  Were  it  only  a 
temporary  decree,  and  a  fate  pa'nage  afterwards  to  be  made  from 
hell  to  heaven,  it  could  net  pofiibly  make  their  hope  as  the  giv- 
ing up  of  the  ghoft,  And  that  God  makes  them  feel  as  though 
this  decree  were  unalterable,  when  he  has  made  no  fuch  decree, 
cannot  be  admitted.  That  this  decree,  therefore,  is  unalterable, 
and  that  they  know  it  is,  is  evident  from  its  fatal  eiFe£ls  ;  it  car- 
lies  death  and  defpair  with  it  into  their  fouls. 

This  agrees  with  the  account  given  of  the  ia/l  judgment. 
The  greiit  Judge  pronounces  the  final  fentence  in  fo  many 
words  ;  '  Depart  from  me,  ye  curfed,  into  everlafiing  fire,  pre,- 

*  pared  for  the  devil  aad  his  angels.'  Thus  are  they  curled, 
and  made  to  know  this  curfe  ;  the  dreadful  fentence  being  di- 
rected immediately  to  them  by  the  Almighty  Judge,  whofe  voice 
mu»  pierce  their  hearts  and  make  them  know.  With  this  curfe 
are  they  ca/1  down  into  the  fame  lake  of  fire  prepared  for  devils, 
which  is  the  fecond  death.  As  this  curfe  and  the  fecond  death 
are  both  one,  fo  it  muft  be  the  curfe  of  God's  law;  the  full 
wages  of  fin,  and  anfwerable  to  the  infinite  evil  and  ill  defert  of 
in.  And  mull  be  the  death  of  both  foul  and  body.  Now,  it  is 
abfurd  to  fay  the  foub  of  the  wicked,  as  v/ell  as  their  bodies, 
are  curfed  in  this  manner,  and  at  the  fame  time  have  hope  re- 
maining. Certainly  that  curfe  which  is  the  curfe  of  the  law, 
which  is  death,  the  fecond  death,  the  full  wages  of  tin,  and  an- 
fwerable to  the  unlimited  evil  of  fin,  mui't  entirely  cut  01T  hope, 
But  it  is  their  feeling  the  weight  of  this  curfe,  knowing  the  ex- 
tent of  it,  that  makes  them  fink  into  an  hopeiefs  fUte. 

The  above  alfo  agrees  with  what  the  Lord  faid  to  Pharaoh 
and  other  noted  Tinners.  Exod.  ix.  14.  «  For  I  will  at  this  time 
!  fend  all  my  plagues  upon  thine  heart, — that  thou  mayeft  know 
'■  that  there  is  none  like  me  in  ail  the  earth.'     And  Ezek.  vii.  9. 

*  Mine  eye  fhall  not  fpare,  neither  will  I  have  pity  :   I  will  ic- 

*  corapenfe  thee  according  to  thy  ways — ;  and  ye  fiiall  know 
"  that  I  ;n:  the  Lord  that  fraiicth.'     God  makes   the  damned 

tbernfclves 


2^8  Univerj ruh ' fm  ceTiJ&unds  and  deftroys  iifdf. 

fchernferves  know  his  power  and  wrath.  They  rind  themfelves 
in  his  hand  as  the  clay  is  in  the  hand  of  the  potter.  His  hand 
and  power  being  iaid  upon  them,  which  alone  caufes  their  inex- 
preiTrbie  pain*  and  tortures  ;  fo  they  know  it  is  '  the  Lop*D  that 
*  fmiteth.'  And  as.  their  whole  exigence  is  employed  in  fufFer- 
ing,  defignedly  to  make  them  know  his  power,  fo  are  they  a* 
certain  of  his  power  as  they  are  of  their  own  exigence.  They 
are  equally  certain'  of  his  wrath.  For,  it  is  for  this  end  they  are 
made  to  know  his  power,  that  they  might  know  his  wrath,  or 
infinite:  and  unchangeable  hatred  to  fin.  Accordingly,  they  are 
as  certain'  they  have  one  endle.fs  fiate  of  woe  before  them,  that 
the  awful  decree  of  Heaven  will  not  be  altered,  as  that  they  ar? 
now  in  hell'.  This  is  death,  this  is  the  curfe,  this  is  defpair.  And 
nothing  (hort  of  this  will  llrictly  bear  the  name. 

It  is  generally  thought  their  pains  and  torments  increafe  upon 
them  ;  grow  more  fharp,  deadly,  and  devouring,  the  longer  they 
hav*  been  in  hell.  It  is  natural  to  conclude,  as  they  continue 
to  feel  the  weight  of  divine  power,  and  that  almighty  arm  which 
crufhes  them,  fo  they  grow  more  ;md  more  certain  of  this  pow- 
er. They  therefore  have  incrcafing  knowledge  of  his  wrath; 
more  and  more  fee  his  unchangable  hatred  to  fin.  And  fink 
deeper  and  deeper  in  defpair.  This  appears  confirmed  by  the 
figurative  name  or  description  the  bible  gives  of  hell  ;  which  is 
the  bottomhfs  pit.  It  is  botiiinlcfs  or  unlimited  more  proper- 
ly as  it  applies  to  duration.  In  this  refpeft  it  naturally  has  its 
meaning.  Whether  the  place  of  mifery  be  unlimited  or  not, 
as  to  extenfion  or  depth,  this  would  make  no  difference  to  fuch 
as  were  call  into  it  for  a  limited  time.  Kence,  this  figure, 
L'cttuudefs  pit,  can  naturally  and  forcibly  apply  only  to  dura- 
tion. Giving  an  idea,  mon>  awful,  of  an  eternity  of  woe!  and 
evrr  finking  deeper  into  anguifli  ?<nd  horror  ! 

Thus,  my  Friend,  we  are  con [\ rained  to  explain  the  fecond 
death  in  Ftrch  manner  as  to  efiabliih  the  doctrine  of  endlefs  pun- 
ifhment.  The  fecond  death  neceflarily  includes  defpair  ;  it  is 
impcffibleabfolute  defpair  mould  be  left  out  of  the  account  ; 
this  death  cannot  take  place  without  it.  And  defpair  ncceiTa- 
nly  includes  certain  knowledge  that  the  torments  of  hell  never 
will  come  to  an  end.  Without  this  certain  knowledge  it  is  im- 
poffible  they  ihould  fink  into  an  hopelefs  flate.  Again,  it  is 
impofiibie  they  fhould  pofitively  know  their  torments  never  will 
ehd,  unlefs  the  unalterable  decree  of  God  has  made  them  know 
it.  Neither  can  we  conceive  of  things  in  any  other  way,  un- 
less, we  charge  God  with  notorious  deception  and  ialfehood. — * 
Wliat  lemains  is  to  improve  this  fubjefh 

i.    u  c 


Univerfalifm  confounds  And  de/frays  it/elf.  353 

1.  We  are  naturally  led  to  contemplate,  a  moment,  the  fcene 
before  us.  Inexpreflibly  dreadi'ul  is  the  Rate  of  the  damned. 
Caft  alive,  body  and  foul,  into  a  lake  of  devouring  fire  :  Fire 
kindled  by  the  wrath  of  the  Almighty.  Made  to  know  his 
power,  and  to  know  his  wrath.  Made  to  know  they  fuffer 
jiothz'ng  more  than  they  deferve.  Made  to  remember  the  good 
things  they  had  in  their  lifetime0     ■  Son,  remember  that  thou 

•  in  thy  lifetime  receivedfl  thy  good  things,  and  likewife  Laza- 

•  rus  evil  things  !  but  now  he  is  comforted,   and  thou,  art  tor- 

•  mented.' — Made  to  remember  the  kind  offers  of  grace  they 
once  defpifed.  God  ©nee  called,  and  they  refufed.  .  Now  they 
call,  and  God  refufes  ;  and  all  heaven  refufes. — Made  to  know- 
God's  holy  indignation  to  fin  is  unalterable.  The  dreadful 
fentence,  gone  out  againft  them,  cannot  be  recalled  :  an  eterni- 
ty of  exquifite  pain  lying  before  them.  O  eternity,  eternity  I 
one  eternity  of  woe  !  Death  around  them,  death  within  them, 
death  more  painful  ftill  to  come,  and  without  end.  O  death, 
death,  death  !  one  increafiag  and  eternal  agony  of  death  !  We 
here  fee  what  is  the  Jling  oj  death. 

a.  As  great  and  tremendous  as  this  punifhment  is,  it  is  no 
more  than  anfwerable  to  the  evil  of  fin.  The  Judge  of  all  the 
earth  goes  by  this  righteous  law  :  Eye  for  eye,  hand  for  hand, 
foot  for  feot,  burning  for  burning,  wound  for  wound,  (tripe  for 
{tripe.  As  finners  would  do  to  God,  in  like  manner  God  deals 
with  them. 

3.  Whatever  Univerfalifts  may  fay  againft  it,  the  divine 
character  appears  moft  amiable  and  glorious,  when  he  executes 
this  death  on  his  implacable  enemies.  It  is  hence  manifeft, 
beyond  all  contradiction,  that  he  is  a  jealous  God  /  and  that  he- 
regards  the  fafety  and  happinefs  of  all  his  obedient  fubj.e£ls„ 
In  well  regulated  civil  governments,  the  character  of  a  chief 
ruler  never  appears  more  amiable  and  dignified,  than  when  he 
adheres  clofely  to  the  rules  of  juftice  ;  by  inflicling  exemplary 
punifhment  on  criminals,  as  the  occafion  requires.  The  fafety 
and  peace  of  the  community  is  accordingly  kept  inviolable.  A 
way  is  alfo  made,  when  oceafion  offers,  for  acts  ot  clemency 
and  pardon  to  appear  to  the  beft  advantage.  So  God,  when  he 
taketh  vengeance,  when  he  infli£ts  death,  the  fecond  death  ;  not 
only  makes  juftice  fhine  glorioufly,  but  makes  mercy  app#ar 
with  equal  luftre  and  glory.  Befide,  it  is  hence  evident  he  aims 
at  the  greateft  good  of  the  univerfe.  The  good  arifing  trom  this 
moft  awful  and  terrible  difplay  of  divine  majefty,  in  the  eternal 
mifery  «f  the  damned,  overbalances  tlae  evil,  The  happinef* 
W  w  occafioned 


354  Univtrfalifm  confounds  and  dcjtroys  itfelf. 

oecafioned  by  this  mifery  To  far  outweighs  it,  as  to  make  it  bet- 
ter for  the  univerfe  than  if  this  mifery  had  never  been.  This' 
infinite  good  is  unfolded  :  It  is  now  demonllrated  God  has  an 
unchangeable  hatred  to  fin,  at  the  fame  time  delights  not  in  the 
death  of  the  fmner.  He  is  juft,  he  is  merciful.  He  taketh 
vengeance,  he  is  alfo  flow  to  anger  and  full  of  companion.  A 
fource  here  of  inexhauftible  good.  This  again  is  clear  from 
taft  and  experience  among  men.  More  good  and  happinefs 
arifes  to  the  public,  by  capital  puniihment  on  fome  part  of  a 
rebellious  crew,  than  if  the  whole  were  pardoned  :  efpecially 
in  whjch  cafe  offered  pardon  is  refufed.  How  many  of  our 
race  will  be  fuffcred  ts  go  the  way  down  to  eternal  death,  is  left 
with  divine  wifdom  to  decide.  But  the  multitude,  out  of  all 
nations,  kindreds,  and  tongues,  chofen  and  ordained  to  eternal 
life,  is  fo  great  as  no  man  can  number. 

4.  On  the  univerfal  plan,  this  fource  of  inexhauftible  good  is 
totally  denied.  God  does  not  fhow  his  wrath  againfl  fin,  ac- 
cording to  what  fin  is,  or  as  though  it  were  an  infinite  evil.  On 
their  plan,  it  is  not  divine  wrath,  or  it  is  not  the  wrath  of  Jeho- 
vah. It  is  not  the  execution  of  the  fecond  death,  or  the  full 
wages  of  fin  ;  yea,  a  temporary  puniihment  is  quite  another 
thing,  falls  infinitely  fhort  of  the  fecond  death,  or  what  fin  de- 
ferves.  So  that  the  divine  character,  in  their  fcheme,  never  ap- 
pears in  this  particular  view.  His  hatred  to  fin,  as  fin,  and  by 
inflicting  death,  of  both  foul  and  body  on  the  (inner,  is  forever 
kept  out  of  fight.  And  as  he  does  not  fhow  his  wrath  on  the 
veffels  of  wrath,  fo  neither  does  he  make  known  the  riches  x>\ 
his  glory  on  the  veffels  of  mercy.  Where  jufticc  is  kept  out  of 
view,  or  where  it  is  not  revealed  equal  to  the  evil  of  fin,  there 
is  no  ground  for  the  glory  of  mercy  to  be  revealed.  Let  us 
therefore,  my  dear  Sir,  beware  of  that  fcheme  which  is  neither 
a  fcheme  of  benevolence,  nor  is  it  for  the  belt  good  of  the 
whole.  Let  us  alfo  beware  of  the  fcheme  which  directly  denies 
that  Pharaoh  and  his  hoff,  and  the  Canaanites  were  given  to  be 
as  meat  or  bread  for  Ifrael.  Beware  of  that  which  denies  that 
the  enemies  of  the  Lord  are  made  as  the  fat  of  lambs  on  the 
altar,  offered  as  a  facrifice  for  the  good  of  Zion.  Beware  of  the 
fcheme  which  denies  that  God  taketh  vengeance  on  ami- 
chriltian  apoftates,  and  on  ail  reprobate  finners  ;  fo  to  en- 
hance the  everiafting  joy  of  heaven.  See  Rev.  xviii.  20,  and 
xix.  2. 

5.  This  fubjccl:  teaches  the  importance  of  Chrift's  miffion 
into  the  world.     ■  The  Son  of  Man  is  come  to  feek  and  to  fave 

*  that 


Univcrfalifm  confounds  and  deftroys  itfelf.  3,5,5 

'  that  which  was  loft.'*  As  all  men  were  under  fentence  of 
death,  the  fecond  death,  fo  they  were  utterly  loft.  Which 
mows  the  impoflibility  ol  any  part  being  faved,  had  not  Chrift 
come  to  feek "and  to  lave.  Hence  the  importance  ot  his  com- 
ing, as  well  the  greatnefs  of  the  work  he  tame  to  do. 

6.  As  Chrift  died  to  open  a  door  for  all  men  to  efcape  this , 
death,  and  all  do  indeed  efcape  it  who  believe  in  him  ;  we  ot 
courfe  fee  how  meritorious  is  his  death.  His  death  ranfoms 
from  infinite  or  everlafting  death;  therefore,  his  death  is  infi- 
nitely meritorious.  Whereas,  on  the  univerfal  plan,  his  death 
is  no  more  than  that  of  a  mere  creature.  To  die  and  offer  up 
himfelf,  a  redemption  from  temporary  death  or  punifhment,  is 
nothing  more  than  a  mere  creature  might  do.  In  this  way,  the 
death  of  Chiift  is  comparatively  reduced  to  nothing;     But  our 

'  'fubjeft 

*  Luk«  19.  10.  Univerfalifts  fay,  the  fazed  here  are  the  fare c  as  were  (tfl,  arid  all 
that  were  loji.  Tlnenfo.e,  they  lay,  as  all  were  loft  fo  all  will  be  faved.  But  we 
have  only  to  fet  their  own  arguments  againit  them.  They  deny  the  ieflnite  evil  of 
fin'.  Dr  Huntington  allows  it,  then  again  impliedly  denies  it.  It  is  ncceflary,  we 
have  feen,  that  Univerfal ifts,  all  of  them,  fhould  deny  the  unlimited  evil  of  fiu,  ei- 
ther dire&ly  or  indire&ly.  Thus,  in  their  Icheme,  men  do  not  deferve  cndlefs  pun- 
ifhmett.  Neither  can  they  he  juftly  fentenceed  to  this  punifhment.  Neither 
can  they,  in  juftice,  be  made  td  feel'  as  th'ough  they  were  fentenced  u> 
it.  That  is,  they  never  can  fink  into  an  hopelefs  ftate.  It  is  impofftble  a  juft 
Gad  fhould  make  them  furrer  more  than  they  deferve.  And  to  be  made  to  feel  as 
though  their  cafe  were  hopelefs,  when  they  do  not  deferve  endlefs  punifhment — to  be 
made  to  fuffer  defpair, '  death  itfelf  to  their  fouls,  when  they  d-ferve  to  i'sffer  only  for 
a  time,  is  a  punifhmeo.t  infinitely  greatep  than  they  deferve.  Which  a  juft  God  can« 
not  inflift.  He  will  inflict  no  more  than  the  curie  of  the  law.  As  the  damned  will 
be  judged  and  condemned  by  the  law,  fo  they  will  be  made  to  fed  its  full  curu,  an* 
no  more.  If  they  do  aot  deftrve  endlefs  punifhment  they  know  it.  and  cannot  but 
know  it  ;  therefore  in  tkis  cafe,  they  cannot  fink  without  hope.  Hence,  it  is  clear 
that  the  fouls  of  men,  in  their  fcheme,  are  not  loll,  and  never  can  be  loft.  Where 
tieath  and  defpair  are  denied,  how  are  the  fouls  of  men  loft  ?  And  where  the  un- 
limited evil  of  fin  is  denied,  how  ean  de3th  and  defpair  ever  come  ? — On  their  phn, 
the  damned  cannot  but  have  a.  lively  hope,  that  theif  torments  will  in  due  time:  beat 
an  end.  And  the  more  they  are  tormented,  the  fooner  this  will  fit  them  for  hjeaven. 
—  It  will  here  be  faid,  there  are  iome  cafes  of  defpair  m  this  world,  and  they  are  af- 
terward* delivered  from  it.  Then  why  not  the  fame  in  heli  ?  Anf.  5n  a  loofe  foiife 
ot  the  word,  this  may  be  called  defpair.  But,  without  a  miracle,  it  is  evid>*ntly  im- 
poffible foul  and  body  fhould  be  kept  together  a  moment,  in  this  prefehtjfcate,  un- 
der  the  deadly  anguifh  of  defpair.  or  the  ftroke  of  death  itfelf,  as  it  reigns  in  hell. — 
Mr.  Winchefter  treats  of  defpair  aiaong  the  damned  in  a  loofe.  fenfeof  the  word.  He 
fays,  '  It  is  evident  they  [the  damned]  are  fhut  up  in  a  ftate  of  keen  tormenting  def- 
4  pair,  or  dreadful  fuipenfe,  and  may  be  fully  periuaded  that  they  fnall  never  be  rr- 
4  leafed,  of  which  it  is  likely  they  may  not  have  even  the  mod  diftant  hope.'  Dia- 
logues, p.  114.  He  does  not  here  fay  they  certainly  h:ow  they  fhall  never  be  releafed  ; 
but  they  may  be  fully  /er/uaded,  See.  and  '  it  is  likely  they  mry  nol  hnv<  '  or.  A- 
gain,  '  They  are  fhut  uo  in  a  ftate  of  keen  tormenting  drfpair,  or  dreadful  fufpenje.' — 
jietween  defpair,  ftricliv  [peaking,  and  iufpen'e,  there  is  an  infinite  odds.  The  lat- 
ter does  aot  cut  off  hope  ;  but  generally  me»-i<;  as  greit  a  chance  one  way  as  the  other. 
Therefore,  when  Jjr.  \V.  lakes  defyair  and  fufpenfe  as  being  born  one,  br  muft  me*:, 
defpair  in  a  loofe  fenfe.  And  all  lie  has  (aid  aboul  the  hypocrite's  hepe  bcir.g  cutoff, 
and  the  hops  of  the  wicked  perifhh.g,  ice.  enly  MROtti  -'         t'cd  arc  moft 

irrecably  and  happily  dilappok 


336         Univei -falifm  cenjounds  And  deftroys  itje.if- 

fubje£fc  exhibits  his  fufferings  and  death  in  the  mod  dignified 
and  exalted  point  of  view.  It  was  the  great  God,  a  divine  per- 
ion,  one  equal  with  the  Father,  who  died,  and  made  his  foul  an 
offering  f©r  fin.  Becaufe,  to  redeem  from  the  curfe,  from  death 
eternal,  mult  require  an  offering  moil  valuable,  a  ranfora  infi- 
nitely precious. 

7.  As  the  redeemed  in  heaven  will  forever  behold  that  awful 
■light  in  he'l|,  that  exquifite  torture,  horror,  and  defpair  ;  they 
will  hz,ve  the  heft  opportunity  to  fee  what  they  themfelves  de- 
ferve,  from  what  they  were  redeemed,  and  the  prccioufnef:,  of 
that  blood  which  redeemed  them.  They  will  forever  have  the 
heft  opportunity  to  fing,  with  fweet  melodious  joy,  '  Worthy  is 
If  the  Lamb  that  was  flain  to  receive  power,  and  riches,  and  wif- 
'  dom,  and  Jlrength,  and  honor,  and  rlory,  and  blefTing.'* 

8.  The  in  fiance  before  us  makes  it  plain  that  the  redeemed 
in  heaven  are  completely  holy.  They  look  down  and  fee  their 
own  deareft  kindred  in  hell,  under  all  the  bitter  agonies  of  death, 
and  they  ftand  unmoved  at  the  fight  ;  they  maintain  perfect 
calmriefs  and  undifturbed  joy.  They  hear  the  great  Judge  pro- 
nounce the  final  fentencc  ;  they  fee  all  the  wicked  fink  down 
to  hell,  and  hell  moved  with  devouring  flames  to  meet  them  ; 
a  fight  infinitely  more  dreadful  than  the  finking  of  worlds.  At 
the  fame  time  they  begin  the  triumphant  fong.  They  fee  the 
power  oi  God  employed,  in  the  molt  terrible  manner,  to  make 
their  dearefr.  and  nearest  connexions  forever  mrferable.  And 
for  this  difpiay  of  his  power,  they  afcribe  unto  him,  bleffing,  arid 
jzlory,  and  wii'dom,  and  tharkfgiving.  This  conlicleration,  were 
there  no  other,  is  proof  that  the  redeemed  fn  heaven  ftand  com- 
plete in  holinefs*  They  feel  exaftly  as  God  does  according  to 
their  meafure  ;  or  they  are  ft/ied  zvith  all  the  fulnefs  of  God. 

This  confederation,  my  Friend,  may  alfo  be  improved  fur  to 
:icarc!i  and  try  our  own  heart*.  The  queftion  is,  whether,  un- 
der our  prefent  trials,  efpecially  at  the  death  of  a  dear  relative, 
our  conduit  has  any  liken: Ts  to  the  example  before  us  ?  Under 
thefe  trials,  do  we  manifeft  an  heavenly  temper  ?  Do  we  fi)ow 
fubmiiTion  to  the  holy  will  of  God  ?  Do  we  mow  to  the  world, 
love,  and  joy  in  the  difalays  of  his  power,  his  terrible  majefty, 
and  gloriofts  juftice  ?  ii  we  do  net  love  thefe  perfections  of  De- 
ity, manifefted  in  their  proper  effects,  how  can  we  delight  in  the 
riches  of  his  grace  ?  An  heavenly  temper  muft  begin  in  this 
world.  When  death  comes  it  is  forever  too  late.  But,  O  the 
peace,  the  joy,  and  ftrength  the  foul  fee's,  that  is  entirely  fwai* 
lowed  up  in  God  ! 

q.  Tlw 
■ 


Univerfalifm  confounds  and  deflroys  itfclf.         |£* 

9.  The  fubje£l  brings  to  view  the  pitiful  ftatc  of  all  fuch 
are  going  on  in  fin,  rejecting  offered  falvation. 

Some  are  convicled  of  the  truth  and  reality  of  endlefs  punifh 
ment ;  and  allow  themfelves  to  be  conftantly  expofed  to  it,  and 
that  this  mult  be  their  portion,  fhould  they  die  in  their  prefent 
ftate.  But  their  firong  bias  to  finful  pleafures  urges  them  on  a- 
gainit.  the  light  of  their  own  confciences.  They  fee  nothing 
but  death  before  them;  they  hear  the  kind  Saviour  invic.icr 
them  to  turn  and  live.  *  Why  will  ye  die  ?'  but  they  will  not 
turn  at  his  reproofs.  How  pitiful,  how  deeply  affecting  is  the 
cafe  oi  fuch  as  will  venture  on  with  their  eyes  open,  going  down 
to  death,  their  fleps  taking  hold  en  hell  !  When  they  are,  fome 
of  them,  powerfully  awakened  and  convinced,  they  fly  to  their 
own  works  for  refuge,  but  will  not  come  to  Chrift  for  life. 

But  how  pitiful,  how  (hocking  is  the  cafe  of  all  openly  vicious 
perfons  !  The  profane,  the  falfe  fwearer,  and  bold  blafpfoemer ; 
the  contentious,  the  unjuff,  the  unmerciful,  the  cruel,  and  the 
©ppreflbr  ;  the  fornicator,  and  adulterer ;  the  thief,  drunkard, 
and  all  liars  ;  thefe,  except  they  repent,  fhall  not  inherit  the 
kingdom  of  God.  But  muff  have  their  portion  in  the  lake  that 
burneth  with  fire  and  brimftone,  which  is  the  fecond  death. 

And  what  will  become  of  all  fuch  as  caff  the  Lord  God  be- 
hind their  back  !  Who  difregard  his  fabbaths,  worfbip,  and  or- 
dinances ;  who  wholly  neglect,  or  openly  rejeel  the  facred  fcrip- 
tures  ;  who  caff  off  fear,  and  retrain  prayer  ?  The  Lord  will 
come  in  a  day  when  they  look  not  for  him,  and  in  an  hour  when, 
they  are  not  aware,  and  will  cut  them  in  funder,  and  will  ap- 
point them  their  portion  with  the  unbelievers  ;  there  fhall  be 
eternal  weeping,  wailing,  and  gnafhing  of  teeth. 

There  are  multitudes  at  the  prefent  day  who  not  only  profane 
the  great  name  of  Jehovah,  but  even  fport  with  that  which  is 
iibove  all  things  dreadful  ;  that  is  eternal  damnation.  Almoft 
every  breath  they  will  call  upon  God  to  damn  their  fouls  to 
hell  ;  or  they  will  damn  and  curfe  themfelves,  or  curfe  their 
fellow  men.  Not  thinking  how  they  provoke  the  Almighty  to 
ftop  their  breath  ;  to  fix  the  curfe  in  their  own  fouls,  and  con- 
sign them  down  to  endiefs  woe  and  defpair.  O  that  thefe  Tin- 
ners would  awake,  before  it  is  too  late  ;  and  tremble,  and  be  a- 
flenifhed  at  the  patience  of  God  towards  them  ! 

Others  there  are  who  build   their  hope  on  a  refuge  of  lies,  a 
icheme  of  contradiction  ;  that  is,  a  belief  in  the  falvation  of  all 
men.     Tins   fcheme  is  fuited  to  gratify  all  the  deceitful  work- 
ed un.     However  they  live,  whatever  their  heart*  and  lives 


3^8  Univerfalifm  conj§unis  and  dejtreys  it] elf. 

may  be,  they  are  allured  it  will  be  well  with  them  in  the  end. 
'  The  wicked  hath  laid  in  his  heart,   I  fhall  not  be  moved  ;   for 

*  I  fhall  never  be  in  adverfitv.'*     *  Left  there  fhould  be   among 

*  you  a  roet  that  beareth  gall  and  wormwood  ;  and  it  came  td 
'  pafs,  when  he  heareth  the  words  of  this  curfe,  that  he  blcfs 
1  himfelf  in  his  heart,  faying,  I  ihall  have  peace,  though  I  walk 

*  in  the  imagination  of  mine  heart ;  to  add  drunkenneis  (ft  thirft.'t 
«  For  when  they  fhall  fay,  Peace  and fafety  ;  then  f'udden  def- 

*  truction  cometh  upon  them,  and  they 'fhall  not  eicapc.'J    '•■ 

What  above  all  is  to  be  lamented,  Tome  profefied  minifies 
of  the  gofpel  are  the  avowed  instruments  of  this  deiufion.  It  is 
a  fcrious  question  whether  the  woid  of  the  Lord  has  hot  mark-1 
ed  out  thefe  under  the  name  of  fa  He  prophets  ;  as  in  thefc 
words  :   *  They  have  feduced   my   people,   faying,   Peace,  and 

*  there  was  no  peace'     *  They  fay  unto  every  one  that  walketh 

*  after  the  imagination  of  his  own  heart,  No  evil  thing  ihall  come' 
4  upon  you.'  •  With  lies  ye  have  fhengthened  the  hands  of  the 
'  wicked,  that  he  fhould  not  turn    from    his   wicked    way,   by 

*  promifing  him  life.'*  •  * 

Surely,  the  cafe  of  fuch,  of  whatever  defcription,  as  difobey 
the  gofpel,  calls  for  the  mofl  tender  companion,  and  fervent 
prayer  of  every  true  friend  of  Zion.  And  they  are  to  be  rebuk- 
ed, e?:horted,  and  entreated,  with  all  longfuffering  and  pa- 
tience ;  if  ptrad venture  God  would  give  them  repentance. 

Laftly.  Let  us;  my  Friend,  bring  the  matter  home  to  our- 
felves.  And  paflingover  all  the  'contradictions  and  abfurditics 
in  the  Hniverfal  fcherne  ;  paffin^  over  the  plain  declarations  in 
the  bible,  of  ever-lajling  punifkment,  and  the  original  intent 
of  thefc  words  ;  alfo  the  infinite  evil  ol  fin,  with  the  certair* 
reward  ol  the  finally  impenitent,  and  many  other  things  ;  and 
confining  ourfelves  to  the  fenfe  of  the  fecond  death,  is  it  po(-; 
fible  to  embrace;  the  univerfal  fcheme  ?  Is  it  pofhble  to  deny 
the  doctrine  of  endlefs  paniftmient,  when  this  punifhment  is  nev 
ceffary  to  conftitute  the  fecond  death  ?  What  then  is  our  cafe, 
provided  we  have  no  hope  in  Chriil  ?  Do  you  li\7c  without 
hope,  and  without  God  in  the  world  ?  Then  let  me  befeccn 
you  to  awake.  O  fir,  awake,  awake  from  your  deadly  deep  I 
As  you  love  your  own  foul,  he  entreated  not  to  forget  a  moment 
your  fituation,  fo  inconceivably  critical  and  dangerous  ;  having 
nothing  to  fecure  you  from  own  into  endlefs  death  aad 

£efpair.  By  this,  Itt  me  warn  you'  to  flee  from  the  wrath  tc> 
come.     Rem.  at  the  Lord  Jefus  now  invites  you  to  look 

unto     I 

*?#,   io.  5.        i  I  i8.        $  i  Tlieff.5.  S. 

*  Jerem.  ?.;>.  -.  i    -    I       ik.   13,  10,  21. 


hJmverfaliftn  confounds  and  dejlroys  itfclf.  359 

unto  liira  and  be  faved  from  this  death  ;  and  you  are  now  com- 
manded, as  well  as  invited,  to  repent  and  believe  on  him  for 
eternal  life.     Why  will  you  not  believe  in  the  blefTed  Jefus  ? 

But  granting  each  of  us  to  have  an  hope  that  it  will  be  well 
with  us  after  death.  The  fcripture  fpeaks  of  both  the  true  and 
falfe  hope.  Ours  may  be  the  hope  of  the  pypocrite,  and  is  as 
likely  to  be  fo  as  that  of  others.  The  dreadful  end  of  the  hypo- 
pocrite's  hope  we  have  feen.  And  above  all  others  is  his  cafe 
wretched,  when  he  lifts  up  his  eyes  in  hell,  being  in  torments. 
His  total  difappointment,  his  hope  of  heaven  cut  off,  and  his 
truft  a  fpider's  web,  make  one  great  part  of  his  mifery  ;  and 
inuft  fink  him  lower  in  hell.  And  becaufe  he  would  deceive 
himfelf,  chofe  to  be  blind,  and  go  down  to  hell  with  a  lie  in  his 
right  hand,  is  his  torment  peculiarly  aggravated,  and  forever 
increafing  upon  him.  O  the  difappointment,  the  total  difap- 
pointment and  overthrow  of  the  hypocrite  !  which  falls  upon 
him  fuddenly,  as  the  lightening  fhineth  from  the  eaft  to  the  weft. 
0  How  are  they  brought  into  defolation,  as  in  a  moment  !  They 
'  are  utterly  coufumed  with  terrors.'  This  thought  may  make 
us  tremble.  And  may  engage  us  to  diligence,  watchfulnefs, 
and  prayer  ;  comparing  our  hearts  aad  lives,  at  the  fame  time, 
with  the  itandard  of  diviae  truth.  BlefTed  are  thofe  fervants, 
whom  the  Lord  when  he  cemethjhalljind  watching. 

I  am,  my  dear  Friend,  * 

Refpectfully  and  Affectionately  Yours, 

JOSIAH  SPAULDING. 


FINIS. 


• 


*m 


■.' 


